The Bee hive of the romish Church: A Commentary upon the six principal points of Master Gentian Heruet, a Romish Catholic his book, which is divided into six parts, as in the Argument doth appear. And an Epistle made by the Author of this book unto Franciscus Sonnius, late Bishop of Antwerp.  
Translated out of Dutch into English, by George Gylpen the elder.  
Good Reader be so bountiful,  
in reading this, to note and view,  
The wit and wisdom wonderful,  
of the most learned Loven crew.  2. Thess. 5. 
Prove all things, and keep that which is good.  
¶ Imprinted at London, at the three Cranes in the vinetree, by Thomas Dawson, for john Stell, dwelling at the Duke's place, by Creechurch. 1579.   


Academiae Cantabrigiensis Liber    

To the right Worshipful, wise, and virtuous Gentleman, Master Philippe Sidney, Esquire, the abundance of God's grace, and all spiritual blessings.  
IF notable knowledge (Right Worshipful,) if perfect experience, if singular authority, if deserved dignity, finally, if any excellent and spiritual ornament of Nature (or rather of God) be sufficient to win credit, and to purchase praise: then must this be a necessary consequent, that where many gifts of God's grace do jointly concur and run together, there credit hath continuance, and praise possession. Such a one is he, who by no less labour than learning, and by no less learning than judgement, not only attempted, but also finished (to his no small commendation, being a worthy Gentleman, & having enough in civil and politic affairs otherwise to bestow his study, & his time,) this most profitable and true christian work: which, though by reason of the manifoldness of the matter it be wearisome to read, yet with such weight of wisdom, diverse ways declared, that tediousness is so attenuated & diminished: that (as a footman, having far to go, maketh less account of his labour, if the way be pleasant: and by the present view of comfortable objects, is so ravished with delight, that he thinketh not upon the length of his journey:) in this book, things are so tempered, that (as the best sauces being made of sweet and sour, do please the taste) the reader shall feel himself in such sort affected, that albeit the perusing thereof shall seem passing painful, yet (circumstances accordingly considered, and point by point precisely pondered) it shall prove exceeding fruitful. Again (Right worshipful) as in building, not he which seeketh rather to be sumptuous then substantial, but he which endeavoureth to be both substantial and sumptuous, deserveth most commendation: so in writing, not he which hunteth after the finest phrase, & sweetest style, neglecting (in the mean time) sensible matter, savouring of judgement: but he, which hath the capacity, both pithily like a Logician, and pleasantly like a Rhetorician, to leave some proof to the world of his wit and knowledge, is to be had in admiration. In which thing, because he is excellent, by whom this book was written, it importeth more than I am able to utter: which, (whatsoever it be) I leave to the censure of the wise. And now (Right worshipful) somewhat superficially to touch the work itself: which I may well resemble to the Anatomy of man's body: wherein as we may see the wonderful wisdom of God, in the creation of mortal man, how he hath powered life into the principal parts, as it were into certain vessels, and covered them with flesh, which I may boldly compare to clay, for the better preservation and safe keeping of the same▪ how cunningly the whole body of man is builded and knit together, with sinews, veins, arteries, ligatures, gristles, bones, muscles, & such like: so in this book, being but a manuel, the very secrets of the romish Church are so discovered, (which in the opinion of the Pope and his consistory, is high treason, and unpardonable,) that very babes and sucklings may behold their abominations, and spit at their villainous practices, to themselves advantageable, to the church of Christ offensive, and to the glory of God nothing more derogatory. This notable book therefore (Right worshipful) I have presumed to publish abroad, under your patronage and protection, not doubting that it should want credit, if it were not overshadowed with the countenance of some special parsonage: but for that your disposition being so virtuous, as that you are a mirror among men, & your course of life so praiseworthy, as that you may be well thought a blossom of true Nobility: your worshipful mind also being beautified & enriched with such rare ornaments, as that you among the rest, glister like a star: therefore unto your woorships' hands have I been encouraged to present this worthy book, translated and printed at my proper costs and expenses, not in hope of any extraordinary profit, (which how little I think upon, let him judge that knoweth all things,) but that the Church of Christ, being not yet grown to perfect age & strength, may reap some special benefit by the same. And thus having laid open, very bluntly, but plainly, my simple (but yet honest) meaning, I commit your worship to the grace of God, which as it hath hitherto (no doubt) been your direction, so I hope it shall, & (God grant) it may be your lodesman to life everlasting. Amen.  
Your worships at commandment john Stell.   

To the Reader.  
GOod Christian Reader, think it not lost labour to read this little book, which as it beareth the name of a Bee hive, so it containeth good store of wholesome honey. Nevertheless, take this short admonition by the way, that in reading the same, thou play not the part of a Spider, which out of sweet and odoriferous flowers sucketh deadly poison: for what is that else but to abuse a benefit, and to make that evil to thyself, which by nature is good? I know it spites the Papists, that their jugglings are espied: and I believe they will be so far from singing a Requiem for his soul, by whom it was compiled, or from pity to purchase him a pardon from the Pope's good grace, that they could find in their hearts, to appeal to the Spanish inquisition, and by their torments far passing the pains of Purgatory, to constrain both him, and them that shall read it, to cry Peccavi. O charitable Catholics. Be they such cursed cattle in deed? Alas for pity: God keep us out of their claws. Will not Peter pence salve up the sore? O, yes marry, that is meat for their mouths. But will they fret and storm in such sort? Tut a point, they have had the rain too long, it is time that they bite on the bridle. But farewell Papist: R▪ this pill, o it will scour and purge. Thus Gentle Reader (to conclude) thou hast such a book, as will make thee privy to all the practices of the babylonical beast, (Rome I mean) the den of Dragons and devils: which if it were translated into other tongues, by the industry of the learned, as it is in none, but in Dutch and English, it would increase choler so abundantly in the Pope, the College of Cardinals, Monasteries of Monks, Fraternities of Friars, Nests of nuns, and the rest of the Pharisaical Fry, as whole handfuls of Helleborus, or pounds of coloquintida can never avoid: & (wot you what?) that will pull down their mother the holy Church upon her knees, with thought and sorrow. Well, I leave the benefit of this book to thy diligence in reading. And thus farewell.  
Thy in Christ, john Stell.   

This is a clear and perfect interpretation of the Epistle of Master Gentian Haruet, now lately set forth in French, and in Dutch, and directed to those, that are fallen from the true Christian belief.  
WHerein the full foundation, and profound establishing of the holy romish belief is declared: all new heresies confounded: the might, authority, and worthiness of the Church of Rome, expounded, and by Scriptures confirmed: all dissentious articles put to silence, and a plain demonstration, where the right Church is to be found. In sum, all the articles of the holy Catholic romish belief, are here drawn out of all sorts of flowers in the holy Scripture, old Fathers, Councils, Decrees, and Canons, gathered together, and as in a sweet Bee hive, brought all in one: and in the last is set forth, the manners, conditions, nature, and essence of Bees, the honey and honiecombe of this Bee hive, collected out of the best old writers, as well Grecians as latinists.  
Made and brought together by Isaac Rabbotenu of Loven, Licentiate in the Popish laws.   

To the right worshipful, holy, profound, and learned Doctor, and Magister noster, Master Franciscus Sonnius, now most worthy Bishop of Shertoghenbosch, health and blessing from God, 
afterward Bishop of Antwerp.  and the Pope our most holy father.  
RIght worshipful, loving, and holy father and bishop, when I do well consider, & think upon the noble, commendable, & worthy deeds, which your honour (with the good help of the most famous and devout Cardinal Grandvelle, and other good subjects of the most holy Apostolical Catholic Popish church of Rome,) have (within these niene or ten years) taken in hand, and almost brought to pass, touching our ancient and wellnigh overthrown Romish Religion, to prop and underset the same with new pillars, & strong styles▪ binding it with well twisted ropes, and cords of the Spanish Inquisition: I must needs, and of right (in the name & behalf of all my countrymen and inhabitants of the base countries of Germany) give you worthy thanks, for the great alterations and changes, which within these few years have happened and chanced to the proof, within the said low countries. For, had not your Honour, about the year 1558. in the time of the most holy Pope julie the fourth, stoutly and diligently traveled and obtained that these our base countries might be provided for with new Bishops, to serve for inquisitors and accusers of heretics and Huguenotes. Surely, the case was such, that the Pope's holiness, with all his booths and shops, must out of hand have been trudging out of these countries, and all by reason of this new Gospel, which men would needs set forth: whereof your Bishop's Mitre, crosier staff, and your laudable Inquisition, have not read much, (considering that your Honour can content yourself with your Portesse, & a can of good rhenish wine) whereof if it had so come to pass, a most pitiful case must needs have followed: As especially, that a man should scarce afterwards have found any one, that would have said Mass for money: yea, the Priests themselves began to be so ashamed of their shaven crowns that in some places, they would have been glad to cover them with cow dung, as in an old prophesy is declared. The Bishops, the Prelates the holy Monks and Canons, the Inquisitoures and all idle officers of the spiritual courts, should not have had any more work. I omit how that the famous doctoures of Loven, the Licentiates and Bachelors of Divinity should drink no more Vinum Theologicum, or Vinum Cos, 

Vinum 〈…〉, the 〈…〉 that 〈…〉 do 〈…〉 lie.  
Vinum Co●, 〈…〉 is to 〈…〉 good colo●● smell, and 〈◊〉.   that is to say, of the persons fat: but must have taken patience with small ale and single bear, whereof they might soo●e have gotten the Collica passio. And where (I pray you) should the four holy begging orders have become. And especially the devout franciscans? should they not all (in general) have gone and hanged their cowls upon the hedge? And then what should have become of all the godly ornaments of the Church, as brave altars, guilt Christ's, holy relics, brave images, Copes of gold, silver, and silk, and other more such like jewels, wherewith all the Churches and holy Saints as well 
As well she Saintes, as he Saints.  Feminine, as Masculine, are decked up and trimmed, which all the Bishops have promised by solemn oath to maintain and defend, to the uttermost of their powers. But what is all this to the purpose? The Mass, the Mass (I say) yea, the holy blessed mass lay so extremely sick, that men began already to sing a Requiem over her, the holy Saints, did not get any more liberal offerings, more sensings, nor more pilgrimages. Yea, the people began already to pull down images from the altars. No man would give any thing for pardons, nor for the Pope's bulls: Yea, the hole staple of pardons, especially purgatory, began to wax could. The Pope himself was esteemed for an howlieglasse: The Decrees, and Decretals, the Sophistical gloss, the sentences, the Quotlibets, and such like toys of the scholars and doctors of Loven, were cast behind the bench: Satisfaction, and full recompense were no more made any account of: Auricular confession was almost murdered: Shrove tuesday, and jacke a lent had almost broken their necks: all the holy and goodly Processions with the stately stations, Perambulations & going about the streets, were esteemed for boys play: the holy Sacrament was no more devoutly carried up and down with fiffes and drums. In conclusion, all the holiness, of the Catholic Church of Rome began to fall in the ashes: and in place thereof you should hear nothing else, neither in the towns nor without, yea, nothing was read but the Bible, or Saint Paul. The people would pray to none other, but to GOD alone, neither would have any other mediator, but Christ jesus, no● put their trust and confidence in any other things, but in his merits: Not rejoicings but in his Cross, death, and passion. They did only esteem for Sacraments, Baptism, & the Lords Supper, yea, and did use the same very simply without any stately station or ceremonial bravery, without conjurings of the devil, without spittle, without salt, without greasinges, & also without albes, surpleses, or copes, without singing of Per omnia saecula saeculorum, or Dominus vobiscum. They would go no more to shrift vnde● their ghostly Father, but to God above or else before the whole congregation: They did not pass any more for absolution, they would not pray any more for the silly souls, which lie in Purgatory, but every one would ground his prayer upon the holy scripture: They would acknowledge but one supreme head of the Church, namely, jesus Christ the Son of God: They would have Bishops, renouncing the name & office of tyrannical Inquisitors, to preach the gospel, to leave of their trapped Horses and Mules, and go on foot: They did esteem all manner of meats, good and lawful, first saying grace in their mother tongues: neither did they much regard the eating of flesh in Lent, not, not even on Good Friday: In Sum, they went wholly about to bring in a new reformation of religion and discipline ecclesiastical, the like whereof was never seen of the holy Church of Rome, nor of our forefathers: They took in hand to restore all again, to the old and former state of the Apostles and Evangelists. what pity, what care, what sorrow, had this been to our dearly beloved mother the holy Catholic Church of Rome, and to all her good subjects? But praised be our blessed Lady of Antwerp, your honour did well foresee, and in time diligently withstand that inconvenience, in that you have placed the inquisition in the land, driven away the Gewses or Heretics, laid the Magistrates in prison, 
They were called Guesses, 〈…〉 of 〈◊〉, against the Papists.  banished and brought to the Butcher's stall the Gentlemen and good subjects, made a way and open passage for the Spaniards into the land, set up fire and sword in token of victory, and in every corner reared up gallows, and plentifully shed the blood of those new Evangelists: In Sum, your diligence, your quick expedition, your great zeal, your new Bishops, and your holy Inquisition, have so well advised, counseled, persuaded (or rather forced) our Sovereign Lord the king his Majesty much rather to see the destruction of his Patrimonial land, the ruin of his Subjects: yea, the imprisonment, and death of his own only son, then to permit the holy Catholic Church of Rome to suffer such shame: and that in place of the Pope's decrees and decretals of the Mass book Hortulus animae, and such other service books, the Gospel, & holy Scripture, only should succeed, & take possession. Therefore your Honour is highly to be praised for such noble acts: And every man is duly bound herein, to assist & further you in your enterprise, to the uttermost of his knowledge & ability.  
This (Right Honourable and blessed Bishop) is the cause, which hath moved me poor & unworthy brother of Saint Francis order, to dedicated and send this my simple present to your honour, to the end that I (with this my small gift of good will) may somewhat (though but a little) help to strengthen & repair the decayed walls of the romish Church, and establish again the right & perfect foundation of our most holy father, the Pope. Therefore having a while ago: seen & marked that in the City of Antwerp was a small book set forth in French & Flemish, entitled & named A Letter Missive: Or, An Epistle directed unto the Apostates & Backsliders, from the true Christian belief, compiled and made by Master Gentian Heruet, etc.: And for that the same book was greatly desired, and very much esteemed of all good and Catholic hearts: I have (with all diligence and circumspection) perused and read over the same: wherein I have found in effect, that in the same is briefly declared and set forth the whole ground and foundation of the holy Romish religion, which your Honour, even with fire and sword, to the subversion and utter ruin of the whole land, doth seek most zealously to maintain. And I am thereby persuaded, that the same book was most worthy to be read over of all men, to the end that all startbackes from the faith, might return into the right way: and the good faithful Catholics thereby strengthened & confirmed. But now considering the said book to be very short, and something dark for a matter of such importance, and likewise had either none or very few proofs out of the Scriptures, Counsels, holy Fathers, and Decrees of the Popes: therefore I have thought good to set pen to Paper, and to set forth and declare the same at large, that nothing needful should be lacking. Moreover considering that it is most necessary, to declare something more at large, especially touching the worthiness, and authority of the holy Church of Rome, and the true exposition of the holy Scripture: whereupon the sum of all our matters do depend, for that we have always been forced to call upon the Church, & especially now, when there is none other shield or defence left unto us: therefore have I travailed briefly to show of this matter, where the sure ground and foundation lies, by what Scriptures, by what holy fathers, by what Counsels, & by how many Decrees every point is defended: and likewise how and in what manner the Scripture and the holy Church of Rome are joined together, and Catholikelie understood in such order, as the same shall in no wise serve the Heretics any thing at all to their purpose or advantage. And forsomuch as this work is sucked out of sundry sorts of flowers gathered together: therefore have I named it, The Bee hive of the romish Church, thereby to give to understand▪ that as the honey Bee, doth not gather her honey out of one flower alone, but out of many and diverse: So doth not the Church of Rome stand upon one Scripture, Bible, Counsels or books of Decrees, but doth catch and snatch out of each of them, that which best serveth her purpose, as hereafter every man may plainly perceive, and in the end of this book shall understand more at large, whereas the special causes are set forth, why and wherefore we have christened this book with such a name. And now, having understood that your Honour did a good while ago set forth a certain book, against the confession of the faith of these new Gospelers, I did very earnestly travel to get the same, trusting that it might (perhaps) have eased me of this my labour, for that I thought your Honour should have set forth these matters there at large. But after that I had superficially and lightly read over the said book, (not having the luck to keep the same long by me.) I was the more willing to set forth this my Bee hive, for that I saw it should serve very well, to the opening and more plain declaration of the foresaid book, which your Honour hath made and published: considering that your honour is busy in every place with the authority and dignity of the holy Church, of her ordinances or constitutions, additions, or traditions, and of the spiritual exposition, which she hath made upon the Scriptures: & perceiving nothing to be clearly set forth, whereby one may find out these constitutions and ordinances, whether in the Scripture, in the Fathers, in the Decrees, or in the Counsels: so that a simple man might always stand in doubt, what you will have esteemed and holden for the commandments ordinances, or traditions of the Church, and what men shall call the Church, and likewise what rule or inviolable order this holy Church doth commonly keep and use in the exposition of the scriptures, but I think your Honour did leave this undone, as our said Master Gentian Haruet did, especially, because it was to small and slight a matter for you to trouble your mytered head with all. And therefore have I gladly taken upon me this pain and travel, and have clearly set forth in this my book, upon what ground and foundation all these things are builded: So that the necessary use of this book is unspeakable as every good Catholic shall well perceive of himself. And forsomuch as herein is not written any thing, but it doth agreed aswell, yea, better with the said book made by you, them with Gentians book, I would gladly have it set forth, as an Exposition, Gloze, or Commentary upon your foresaid pretty book: but considering that I had not any copy of your said book in my custody, and fearing also lest your Honour might have been offended, that any man should take upon him to expound or comment upon your writings, which are as clear as hellish sun, even as your own name Sonnius doth signify: so that I have proceeded with my first determination, thinking it sufficient for me, if I might hide this my travel under the wings of your Honour, like as under the same, all our new Bishops have been hatched. Most humbly beseeching your Honour, to accept this my simple gift in good part, and as becometh such a worthy Bishop to do, trusting yet (within short time) to set forth more such works, and thereby so precisely to expound all the books that are set out by your Honour, and other doctoures of Loven your companions, that a blind man may feel them with his hands: yea, and without spectacles or candle, conceive what great holiness lies hid in such coffers. You may (if it please you) in the mean space accept this my work, as an explanation and commentary, upon your book, which to do resteth at your pleasure and good william. And herein I commend your bishops mitre and crosyers' staff unto the tuition of our holy Father the Pope, who preserve and keep your Honour with all your brethren our new bishops, in prosperous estate and proceedings against all Heretics.  
Datum in our Musaeo, the u of januarie, being the even of the three Kings of Collen, at which time all good Catholics make merry, and cry, The King drinks, in anno 1569. Your Honour's welwilling servant in all that lies in my simple power, Isaac Rabbotenu of Loven.   

The argument of this book: Wherein the Epistle or Letter missive of Master Gentian Heruet, is divided into six parts, and the meaning of the same brieslie declared.  
THis deep grounded and most learned Epistle of the right worshipful Doctor, Master Gentian Heruet, directed to those, that are declined & fallen from the holy romish Catholic Church, is divided into six special and principal parts: whereof the first is:  
1 That the Heretics and Huguenotes cannot repute themselves for faithful people, so far forth as they do not believe all things, which our loving mother the holy Church believeth, without whom no salvation can be obtained: & especially, for that they will not believe the Transubstantiation of the bread into the very body of Christ.  
2 The second is knit to the first: namely: They maintain injuriously, that we aught to allow nothing, but what is maintained by Scripture.  
3 thirdly: They do not believe nor allow of seven Sacraments, especially▪ Auricular confession, the sacrament of Matrimony, and the holy ointment of Unction.  
4 fourthly: They do the Catholics great injury: insomuch as they repute them for idolaters and worshippers of idols.  
5 fifthly: They seek nothing else, but fleshly liberty, and their own appetites.  
6 Sixthlie & lastly: Their Preachers are unlearned Doultes, and lead a lewd, loathsome, and wicked life.  
In these six points is briefly rehearsed the whole ground and foundation of the holy Catholic doctrine, taught by the romish Church▪ and is so gallantly established: yea, and all the Heretics so finely fetch over the coals, that there remaineth not a jot to be spoken of any further. Yet, seeing the ground and meaning of this Epistles Author, did stretch chiefly to challenge the Heretics forth into the field, and then Championlike, to combat with them: (like as he showeth that not long since the noble Knight, Master Nicholas Villegaignon, who by his writing thought to egg forth Master john Caluine, and by that mean to have won a perpetual fame, and everlasting memory.) It is even in like sort fallen out with this good fellow, as it did with the said Villegaignon. For his hap was, the better to fit his purpose, to set down (as he before mentioned) many doubtful parts, very dark and obscure reasons, yea, and some somewhat gross, supposing herewithal (as with a bait) to draw the fish into his net. Whereby (alas) it came to pass, that his good and godly meaning was spelde and construed a wrong way, and the Heretics did seem to make a mock of it, as though he were unworthy to have an answer to the same, considering that he did show very little scripture or authority to affirm his matter: Even in like manner as they had in times past jested with the foresaid Villegaignon.  
Therefore it hath seemed both good and necessary unto us, and for the preferrment of the holy romish Church, most available, that this present Epistle should be at large declared: and very strong and apt authorities to be brought in, for every part and parcel of the same, collected aswell out of the Scripture, as out of the bes● and fittest books of the ancient Fathers, Counsels, and Decrees, wherewithal our loving mother the holy Church is most supported: to the end we should the better conceive the costly hidden treasures, which are comprehended in this short Epistle: and that each might use the same to his most advantage, and for a public instruction, hoping (through this holy and meritorious work) to purchase heaven, and withal to redeem and set free two or three souls out of Purgatory.   

¶ Here followeth the declaration of the first part of the Epistle of Gentian Haruet: wherein is treated, what the holy Church of Rome is: wherein her power and authority doth consist: and how farr● the same extendeth: then is concluded, That the Lutherans & Huguenotes can not be esteemed or taken for true believers: but must be banished and burnt for Heretics.  

The first Chapter. Wherein is plainly declared, that the Lutherans and Huguenotes are Heretics, and aught to be burnt: notwithstanding, that as well by Scripture, as by many examples, they show themselves to be the very Church of God.  
AND to the intent that we may orderly deal, 
Lutherans' & Huguenotes are Heretics▪  beginning first with one piece, and after proceeding with an other: our Master Gentianus doth here in his 〈◊〉 charge, set forth such a noble grounded and sharp witty reason, to found and build his arguments upon, that the Heretics and Huguenotes stand already so amazed and ashamed, as a horse that hath overthrown his car.  
You poor Heretics (saith he) how can you be of a true belief, if you do not first accept the twelve articles of the faith? And how should you accept them, seeing you will not believe the holy Catholic Church?  
For consider this, he doth take to serve his turn, a most certain and undoubted point, That no man can believe the holy Church, but he must jointly withal receive and accept all, whatsoever the said Church doth set forth and believe. And this is greatly to be considered: seeing hereupon doth rest the most special ground and strongest bulwark of the holy Church of Rome. For these Heretics can very steadfastly say, 
Church of God and Heretics.  that they themselves are the church of God. And to 〈◊〉 that, they introduce and bring in many goodly texts out of the Scripture: but they allege them only according to the letter: even as though the Church were nothing else, but an assembly or congregation of holy men, that is to say, of such as through faith or belief are by the blood of jesus Christ blessed and chosen to be the sheepfold of jesus Christ the true and only shepherd of our souls: 
joh. 10.3, 4, ●, 14, 25.  into which fold none are received, but such alone as will harken to the only voice of that only shepherd, and follow and go after him only, forsaking and not knowing the voice of any stranger.  
Whereby they will now conclude, that our great Master the Pope, with all the right honourable Bishops and Prelates, (which have of themselves set forth many goodly ordinances, 
john 10. 1●  whereof Christ never knew word) should be those very strangers and hirelings, which seek only the wool of the sheep, and have served God feignedly, setting forth and teaching the commandments and doctrine of men: yea, 
Mat. 15.9.  that they should be the thieves and murderers, that have not entered in at the right door which is jesus Christ, 
joh. 10.9.  but are crept in a wrong way, to steal, kill and destroy. And therefore do they cut us clean off, notwithstanding what soever we allege of the Church of God, and of her authority, power and worthiness. But they allege out of the Prophet jeremy, That all is but lies and deceit whereupon we establish ourselves, crying with the jews, 
jere. 7.4.  The Church of God, The Church of God, The Church of God. And hereupon do they bring us forth and allege their Paul, saying, 
Ephes. 2.20.  That the only true ground and foundation of the Church of God is established only upon the doctrine of the Prophets & Apostles: so that who soever he be that falleth from the same, can not be accounted for a true member of Christ's Church. And then they bring forth an Esaie out of a corner, and an Ezechiel, an Oseas, with divers other out of the old Testament, which they set all together on a heap, and will defend themselves therewith, that the steadfast succession and that long continued race of the Popes, Cardinals, Bishops, and Archbishops, are in no wise that right token, and that uncounterfeyt mark of the Church, but the only the sincere word of God: when as that is in our mouths and in our hearts, and in the mouths and hearts of our children, 
Esai. 59.21.  accompanied with the right use of the Sacraments, according to the perfect ordaining of Christ jesus, who is the only head of the Church and congregation: in whom all people are jointly united, every one according to the measure of the gift which he hath received of the head, 
Ephe. 4.15, 16.  to the full growth of the whole body in love. Well, well: when they have done all their prating, 
Colo. 1.18. and 2.19.  yet must this needs be true: That they are but Heretics, and smell after the faggot, the good year and all, the cause why: For that they do not believe all that the holy Church doth believe, and without the Church is no salvation: but all such as fall from her, must be burnt like faggots: for to that end have we a plain text of Scripture, which saith thus: 
john 15.6. which witness is to this purpose set forth of john Audre as Panormitanus, Hostiensis, Bernardus Lutzenburgen. in the 4. book of the Heretics in the 5. part, and by other more Catholic writers.  Who soever doth not abide in me, shall be cast out of the vinyeard, as a branch, and there whither: and men gather those branches, and cast them in the fire, and burn them.  
And this same is apparent out of the second point of this Epistle now following: Whereas Gentianus doth openly confess, that at all times and for ever, there have been some men which have held the same opinions, & set forth the like learning, that these Lutherans and Huguenotes do now follow. But he answereth the matter thus: That such have always been banished and cursed for heretics: and all this is very true. 
john Patriarch of Constantinople.  For ever since that john the Archfather, Patriarch of Constantinople, began to take upon him to be the universal Bishop of all Bishops within Christendom: which attempt the Pope of Rome did in the beginning stoutly withstand: and that then afterwards Boniface the third did obtain that title for himself, 
Bonifac●us ●. the first head of holy Church. Phocas.  and was by the Emperor Phocas declared Chief or superior Bishop over all Christendom, and ordained the head of the Church: which thing was brought to pass in the year of our Lord 680. From that time forward (I say) there have always been many factious and busy fellows stirring abroad, which as well by writing, as preaching, have withstood the Pope, and condemned his doctrine, decrees and ordinances, even by the Scripture: yea, and blazed and set himself forth for an Antichrist, 
Pope's acco●●●● for Antichrists  alleging (even as our Heretics now do) that men aught to repose themselves and build upon the sincere word of God only: and further, to hold and esteem all ordinances of the Popes (not agreeing with the Scripture) for devilish doctrine. But, as before is declared, such have always been reputed and condemned for Heretics. Therefore, to the end that no man shall think this to be now a new dealing of the holy Church, to condemn these Lutherans and Huguenotes for Heretics: and likewise, that no man shall suppose, that this their doctrine and Articles, which they set forth are first grown in their gardens: I will therefore make here a brief discourse of such, as have here before set forth these matters, as well by mouth, as by writing, to make it plainly appear to the world, that there is not one Article which they bring forth, but i● hath been long before ●et a b●●che openly▪ & that the holy Church of Rome hath both punished, and condemned it for heresy.  
Then to begin withal, it is plain, that the Greeks have always dapperly withstood the holy Pope of Rome, 
The Greeks against the Pope of Rome.  and would never acknowledge him neither for Pope, nor for the head of the Church: like as yet even in these days they do not: in so much as in the year of our Lord 1328. at which time Pope john the 23. had written very wisely and sharply, to the Greeks, 
johannes the 23. pope.  and by many words defended the cause, That first there was but one only Church, whereof he aught to be the head, under whom all Christendom aught to submit themselves: they did again send him this answer which followeth. 
The Greeks do answer pope john. This doth john Mandevil writ of in his 7. book.   
We believe verily, that thine authority is great, over thine own subjects: yet we can not well bear with thy loftiness, and unmeasurable pride: neither allow thy unsatiable covetousness. Therefore the devil be with thee, for God is with us.  
Notwithstanding that some of their Ambassadors did in the Council of Ferrara, in the time of Pope Eugenius 4. agreed thereunto: 
E●genius 4  but without consent or commission of their Church, which did afterwards call back, and annihilate the same. But long before that time, not only the common people of the greeks, but the Emperors themselves likewise, were adversaries to the Pope of Rome: about the setting up and praying to Images. For about the year of our Lord 730. the Emperors Constantine 5. and 6. and Leo Isaurus, 
Constanti●us. Leo.  did with full advise and consent of the Council, as well out of the Scripture, as of the ancient Fathers, conclude:  
That men should in no wise, for the service of God, 
Images forbidden & despised.  neither set up, nor pray to any Images: but did likewise utterly break down & destroy all Images before made and set up.  

The cause wherefore the Popes did divide the Empire  For which cause the Popes of Rome did conceive such malice and hatred against them, that from thence forth, they sought all manner of means and ways to divide and overthrow the Imperial state: like as in continuance of time they brought it so to pass. And likewise, not only the greeks, 
The Greeks and the Germans did withstand the forbidding of priests to marry, ●il Boniface 8. did set it up by force. Berthramus  but the Germans also, did long time withstand the forbidding of Priests to marry, till at length the Popes (and that specially Bonifacius 8.) did by main force bring it to pass, and establish the same.  
In the year 840. one Berthrame, a stout and a learned man, rose up, who did manfully withstand the romish doctrine, as touching their Transubstantiation, dedicating to Charles the French King, brother of Lothorius, a notorious book made for that purpose: and did likewise in an other book confirmed by the Scriptures, 
Nota.  and strongly defended by the holy Fathers, set forth the doctrine of Predestination, which these Heretics do now so earnestly stand upon. And about the year 869. did johannes Scotus follow him, 
Io. Scotus.  writing against Transubstantiation, 
Berengarius.  even as Beringarius about the year 839. had done the like. And in the year of our Lord 964. 
Huldricus Bishop of Auxburge.  Huldrike Bishop of Auxburge, by his writing revoked again the said commandment of forbidding Priests to marry. After whom, about the year 1240. Bernard started up, 
Bernardus.  who wrote very much of Predestination, and against free-will: nothing unlike the doctrine of the Lutherans and Huguenotes: yea, and did very stoutly strive against the Priests and Prelates, calling them, The servants of Antichrist: and making of the Prelates, pilate's. 
johannes Sarisburien.  Whom in the year 1157. johannes of Sarisburie did follow, and wrote a book called Obiurgium Clericorum: and another named Polycraticus: wherein he doth pull the whole Clergy vengeably over the coals, and setteth them out for Pharisees and false teachers: calling the Pope, Antichrist: and Rome, The whore of Babylon. And likewise a little before that, had arnold the Bishop of Brixen set up earnestly against the Priests, denying flatly, that the sword of government should any whit appertain unto them: yea, even at the same time was there one Peter Bloix, 
Petrus Bloix.  which wrote openly thus:  
That Rome was the right Babylon, whereof S. john did prophesy: and that the officials of the Romish Court were devilish Griphines': 
Devilish Griphines'.  and the Priests, very Calves of Bethel, Baal's Priests, Aegyptiacal idols: and that every thing was to be sold at Rome for money.  
About the same time in the year 1160. started up in France a quick fellow, and a worshipful Burgess of the Town of Lions, named Petrus Valdo, 
Petrus Valdo.  who having studied the Scriptures very diligently, began to set up a new doctrine, which did hit as just upon the doctrine of these Huguenotes, as might be. He left many Disciples after him, in so much that a remnant is remaining yet to this day. After that came Petrus de Vinea, 
Petrus de Vinea.  chancellor to the Emperor Fredrick 2. and was in the year 1240. who went about likewise to rob our holy father the Pope of his entitled authority and jurisdiction, raising upon him out of measure. And after came Guilielmus de sancto Amore, 
Guilielmus de sancto Amore.  in the year 1260. who laid load exceedingly upon the Prelates, Monks, and Friars: and did reckon them for subjects of Antichrist. Whose opinions were after in the year 1275. by one Laurence an English Doctor at Paris, stoutly defended and confirmed. Again, in the year 1306. came abroad one Petrus Cassiodorus, a Gentleman, 
Petrus Cass.  and very well learned: who did altogether spill the pottage. For his writing and doctrine was, even as though he had studied all the days of his life in the books of Luther and Caluin: and he made of the Pope a Nabuchodonosor. After that, in the year 1314. did follow one Dulsimus of Navarra. 
Dulsimus.  And in the year 1315. Arnoldus de villa Nova, who carried water all over one bridge. And at last, in the year 1383. came forth the great arch-heretic john wickliff, 
john wickliff.  who threw all the spindle's of the holy Church of Rome in the ashes: for he was a natural Zwinglian, or Caluinist: and of him sprung up john Hus, 
john Hus.  in the year 1405. which was the father of all Lutherans. He it was which came with Hieronymus of prague to the Council of Constance, 
Hieronym. de Praga.  there to defend his doctrine by scripture: but there he was taught a new lesson: for in place of disputation, they were both burnt at a stake. And yet that notwithstanding, their doctrine ever since that time hath been accepted in many places: and by many stout fellows confirmed. Like as there was one Nicholaus Clemangis, 
Nicholaus Clemangis.  a Doctor of Paris, and Bishop of Bayone in France: Oldecastell, Lord Cobham, 
Oldecastell.  and Knight of the order of the Garter: and within a little while after, one William Wight in England: 
Wight.  and Paul Crawe, 
Paul Craw  with many other, in the country of Rome, Hieronymus Savanerola in Italy, 
Hieronym. Sauanerol●  and a number of other more: all which yet were by the Church of Rome banished and condemned for heretics: yea, & where they could be gotten, put to death.  
In sum, all such, as at any time have taken upon them, to set forth any like matter against the Church of Rome, have always been of the most holy Popes banished and accursed, together with all them which would by any means maintain or defend them. In so much, that Emperors and Kings: yea, whole countries have (for withstanding the Pope) been excommunicated and condemned for heretics: yea, & (which is of greater importance) one Okam, 
Okam and Dante.  and Dante, good Catholic men, were by Pope Benedict 3. condemned for Heretics: only because they did maintain, That Emperors hold their Empires of God, and not of the Pope: and yet notwithstanding, that in all other matters they did thoroughly profess the Pope's doctrine.  
I say nothing, what is meet to be done to these new Heretics, who go about to root out and destroy the whole foundation of the Romish school, and take upon them to face us out with their Paul, with their Esaie & their jeremy. What a mischief! Do they not know that those fellows, whom they allege and bring us forth, were likewise esteemed for Heretics, as well as they are themselves? Yea▪ in so much that one of them was hanged, another was burnt, the third cloven through the midst with a saw, the fourth set upon a wheel, etc. And therefore are we no more moved for them, than for a bladder full of beans.  
For the holy Church of Rome would never accept their doctrine, but upon this bargain and condition, to wit, that she might always apply the same as she should think good, and as might best come to pass for herself: and that no revoking, nor revolting, nor appellation should be made against her doings: no, nor that the name of jesus Christ should in that case serve: like as shall by us shortly in the part next following be declared at large. For this verily is most true, that if our blessed Lord himself, would have followed the exposition and commentary, 
The Pharisees gloss.  which the Priests, Pharisees, & Doctors had at that time made upon the holy Scriptures, in the name of the holy Church, he had never been crucified, or hanged upon the cross. But because that he would (full wisely) go and bring in new matters, and so set up a new reformation, according to the text and doctrine of the Gospel (like as these Heretics go about now to do) therefore did they deal so hardly with him. Notwithstanding that, now since the holy Church of Rome hath so finely handled and set forth this new religion of Christ, and brought it unto such a trim frame, that now it is very gladly received of every one in a manner: yea, and if it were so, that these Huguenotes would accept the same, setting it forth likewise, surely, men would no more be so ready to bring them to a stake, as heretofore they have done: yea, and pretend hereafter to do.  
But now, to come to our matter again, it is necessary, that we well consider, and substantially declare, wherein the worthiness and authority of the holy Church doth specially consist: & what commandments, traditions, and ordinances of the same, men must receive and accept, without all contradiction or gainsaying.  
And this (for so much as our Doctors of Loven are troubled with so many other profound and deep questions, that they have not the leisure to set out this point effectually) is notwithstanding, the right ground and foundation of all their building: yea, and is most needful to our salvation, and to the extirpation and rooting out of all heresies. For it may be demanded, Whether men shall hold for commandements and traditions of the Church, only & alone, that which is plainly set forth in the scriptures of the old and new Testaments? Or else, that which the old holy Fathers & Doctors, as Augustine, Chrysostome, Hierome, and such like have left behind them in their books and writings: or a great deal rather, that which hath been concluded in the holy Counsels: either else that which the holy Popes of Rome have ordained and enjoined: or, last of all, that which is scraped together out of the one and the other: all laid in one pasty, and baked in one Cake: and which is now in our days observed in the holy Catholic Church of Rome?   

The 2. Chapter. Whereby is declared that the Church, with her power and authority, can not be enclosed with in the pales of the holy Scripture, but that the Church may add to the Scripture, or take from it, what she thinks good: and thereupon are many examples, and profound reasons alleged.  
Upon this demand & profound proposition, very much might be said: 
The church is above the Scripture.  but we will make short of the matter. And to begin withal, we conclude with our Master Gentianus, and with the holy Council of Trent, That all they which would enclose the power and the authority of the Church within the limits & bounds of the holy Scripture, (as though the holy Catholic church of Rome could read no further, than is spelled before to her in the Bible) are evil and naughty heretics: yea, they are even of those Apostates 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, how it is written, That none shall either put to it, 
Deut. 4.1, 12, 32. Pro. 30.6. Apo. 22.18. This is thus set forth by joh. Ecki●s in his book called Enchiridium loco. come. Guilielmus Blindasinus  or take from it one jot: that is simply spoken to the jews Rabbins only: so that they should not take any such thing upon them, as to change any words of the text, and to correct Magnificat, like as they have presumed to do, as men may see clearly & without a candle, by the honourable Bishop Guilielmus Blindasinus, in his book entitled, De optimo genere interpretandi: w●●ch is to say, Of the best and surest manner of expounding or interpreting. For therein he doth show very plainly, that all Hebrew texts of the Bible are falsified, and embaced, by the jews: yea, and the like is done to all the texts in Greek of the new Testament, by some Heretics & enemies of the truth. So that neither Christ, nor his Apostles, nor any of the old Doctors, should have had the right Bible, but only our most holy Catholic Church of Rome, which only was borne under the right Planet, and she alone hath shot down the Popingay. Therefore must the text, before specified, be understood and meant of the jews alone, and of such like Heretics, which have so falsified the texts of the Bible.  
But you may not gather by this, that the holy Church of Rome is not licensed to add unto the Scripture, whatsoever she doth mark to be yet lacking, and to innovate, change, and remove all that tendeth not perfectly to her purpose. For you see daily, that she doth freely take upon her so to do: and furthermore, she doth punish for rank Heretics, all such as will not allow and accept her adding, and changing, for the perfit word of God.  
Men do know very well, 
The ten commandments falsified. Look in the Catechism or the sum of our believe, printed at Antwerp by the commandment of the King of Spain. Item, look in Thomas de Aquino upon the ten commandments, and upon all the catholic doctors every one of them. All which have clean left out the second commandment▪ in the lettting forth of the ten commandments. Mat. 26.27. Ma●. 14.23. Lu. 22.17. 1. Cor. 11. 2● Mark, touching this, the Master of the Sentences in the 4. book the 12. dist. 4. ca And upon the Encherid. of Eckius in the book of Bernard of Luxens. In the 12. part of the 4. book of Heretics, and in all other Catholic writers, who do specially treat of this matter.  that she hath finely conveyed out of the Register of the ten commandments, the second commandment, which was, That no Images should be made, nor fashioned: because she did perceive, the Heretics would allege the same, to the hindrance both of he & she Saintes, which stand upon the altars in the Church.  
Furthermore, because men should not lack the number of ten, she hath taken the last commandment, speaking of desire, and divided the same in two, & so made the tails agreed just. And likewise, notwithstanding that our Lord jesus Christ had openly commanded, That the Communion should be ministered, as well with wine as with bread: yet the holy Catholic Church of Rome, considering the great danger which was therein, for that the wine might be spilled: or being in the winter, freeze: or be turned into sour vinegar: if it should be long kept in a Pixe, or little Sacrament Box. And especially, considering that when they should have dealt the Wine abroad, the common people might have thought, whether that the long racked body were without blood, or at the lest, that there could be no right and perfit Transubstantiation and changing of the bread into the very body of our Lord jesus Christ. In this behalf hath she considered further, and hath been better advised than our Lord himself was: and so hath forbidden the lay people the Chalice. 
This standeth in the third book of the Counsels, in the Council of Constance, in the 14. session.  For thus the Council of Constance doth decree, That notwithstanding Christ, after supper, did ordain and minister unto his Disciples the most blessed Sacrament under both kinds of bread and of wine. And although that in the first ancient Church of the faithful, the same was always used under both kinds: nevertheless, seeing that the contrary use & custom is not without great occasion, and willingly now put in ure, for the avoiding and eschewing of some inconveniences and perils: therefore shall all patriarchs, Prelates, Archbishops, & Bishops, curse and excommunicate all such, as shall take upon them to minister unto the common people the Sacrament in that manner. And so far forth as such do not turn & recant, than they to be delivered into the hands of the temporal judges to be by them arbitrally executed. And hereupon did the Precedent of the Council, named Ostiensis, in the name of all the whole College of Cardinals, and all other Bishops after him, answer, Placet: which is to say, So it pleaseth us. So that it is evident, that the ancient manner & good meaning of the Church may clean altar & utterly abolish the commandment of Christ, & the old custom of the Apostles, & their Disciples. We do likewise see, that notwithstanding S. Paul (by inspiration of the holy Ghost) commanded, 
1. Cor. 7.9. and 2.  That whosoever did feel that weakness in himself, that he could not live chaste, should take a wife: for that it was better to marry than to burn. And he did (in a manner by special words) command the same to the Bishops and other Ministers of God's word, saying: That they should have their wives & their children brought up in the fear of God. And further, That marriage is holy, 
1. Timo. 3.4. A charge to the bishops Heb. 13.4. 1. Tim. 3.4.  and commendable in all men: yea, he did esteem, The forbidding of marriage, for a doctrine of devils.  
And yet, all this notwithstanding, our holy Mother the Church of Rome, seeing deeper into the matter: and for the eschewing of many inconveniences, 
This is set forth in plain words in the Decrees of the Popes in the Chap. Proposuisti, in the 82. dist. and in the Chap. Decreminus the 22. dist. and in the chap. Tene. the 31. dist. it is likewise in the book of the Sentences, in the 17. dist. ●n the 4 chap.  hath expressly and slatly commanded Priests, Bishops, and all spiritual persons, that they in no wise shall take upon them the state of Matrimony, teaching precisely the contrary to the doctrine before specified, That the state of Matrimony, is nothing else, but plain uncleanness, filthy, and shameful: yea, a great and foul spot unto carnal copulation: In so much, that such, as give themselves thereunto, cannot be acceptable before God: for that it is written: Who so lives after the flesh, cannot be acceptable before God: and have therefore concluded, that it is not decent, that a holy Priest, who is the temple of the holy Ghost, should become a slave to the lying with a woman, and to fleshly lust. Like as in the Pope's decrees and Decretales is specially set forth.  
Moreover, touching the same point, it is concluded in the said Decrees, 
In the 4. Epist. of Pope Cere. in the first book of counsels fol. 422 col. 2. and 423.  That the doctrine of the holy Church, is now more perfit, than either the doctrine of jesus, the son of God, or of his Apostles, hath been in times past. For thus the text saith, Before that the Gospel was corrected, amended, and expounded, 
This standeth even thus word for word in the book of Decrees in the chap. Sors non est, causa. 26. quaest. 2.  there were many things permitted, which now, since the time is come, that all the doctrine is made perfect, are clearly abolished and taken away, as especially, notwithstanding that the marriage of Priests was neither by the Law, by the Gospel, nor the doctrine of the Apostles, forbidden, yet hath the holy Church flatly forbidden the same.  
We do likewise plainly see, that jesus Christ hath straightly forbidden, 
Math. 5.32.19, 7. Mar. 10.4. Luke 16.18. 1. Cor. 7.10,  any dispensation for Matrimony, & hath specially declared, That who soever doth leave his wife (except it be for adultery) and doth marry another, is a whoremonger.  
Truly, if it were not that our holy mother the Catholic Church of Rome, had full power & authority above God's word, and above the special commandment of Christ: she would never have taken upon her to have changed nor put down this marriage of priests.  
Now let us further see, that the most holy & honourable Popes julius, Innocentius, & Colestinus, being with a great number of Bishops & Prelates stately & judicially assembled in the holy Ghost, in S. Peter's church at Rome, have concluded, judged, & pronounced, whatsoever Christ notwithstanding had thereof spoken & said. That if so be there were any which were married together, 
Christening breaks matrimony of the common & say people.  and had christened the children at the fount, the one of the other before should be divorced: and the woman to have her marriage good restored back again, and within a year after, it should be lawful for her to marry another man: and for him to marry another woman.  
Even as our holy father the pope of Rome, Deus dedit doth openly testify in a letter, 
Deus dedit.  which for a perpetual memory is written in the book of Counsels, word for word: and likewise entered in the Register of the Pope's decrees and ordinances: yet, over & beside this, 
In the chap. pervenit, causa 31. quaest. 1.  the holy Church hath concluded, that if any Nun, Baggine sister, or other, should marry a husband, the Bishop of that Diocese, where they dwelled, should divorce them, 
Conc. Trib. the 6. chap. & in the decrees in the cap. Impu. & in the ca Si quis sacr. cause 27. quaest. 1. In the chap. Hac ratione cau. 31. qu. ●.  & 'cause the Nun to return and take upon her again her vow of chastity. Like as in Concilio Triburino, and by the Pope's laws is concluded & commanded. Out of the same authority hath the foresaid holy Church likewise concluded, That what woman soever after the decease of her first husband, should marry again, she was an open and common harlot, not regarding at all that which S. Paul in his time had written directly to the contrary: 
Rom. 7.2.3. 1. Cor. 7.9.28. 1. Tim. 5.14.  yea, had moreover straightly charged and commanded the young widows, That unless they could well live a continent and chaste life, they should marry again.  
After this, did not S. Paul, or rather the spirit of God by the mouth of S. Paul, directly forbidden any strange language to be used in the Churches and congregations, 
Strange languages in the Church.  ordained for the service of God: neither in prayer, nor in thanksgiving, nor in singing, nor in prophesying? Yea, he did greatly rebuke the Corinthians for so doing in their congregations. 
1. Cor. 14. the whole chapter through.  And yet men plainly see, that the holy Church of Rome, doth minister her Masses, her Matins & Evensong, prayers, and song, all in Latin: and some times therewith doth mingle, Greek and Hebrew words. In such sort as that, not only the common people, but the Priests and Bishops likewise do not understand it.  
Yet will the holy Church have it so done, yea, and puniseth such as would otherwise use it, like damned heretics. Like as out of Eckius, Piggius, Hosius, 
E●lcius in his Encheiredion.  and other Catholic writers is manifest and plain to be seen. 
Figius in libro cont. Hosius in a certain book which he set out of this matter only.  Then hereby of necessity must follow, that the Church hath a full and resolute power over the express word of God, above the commandment & ordinance of jesus Christ, and above all the scriptures of the Prophets & Apostles. But what need is it (I pray you) to bring so many and diverse ensamples one by one, for the deference of this matter? Sithence we see evidently, that she in all her devotions, Gods services, and ceremonies, doth altar the express words of the Scripture: yea, doth openly and wilfully overtread it, even as though it were done in spite and anger of the holy Scripture in the Bible.  
For by the holy Scripture it is openly, and upon great pains 
a Deu. 4.2.5 32.12.4, 8.13.32. jere. 11.4.8. Esai. 1. 12.2●.13 Mat. 15.9. Col. 2.20, 21, 22, 23. Exod. 20.4 5.22. Deu. 12.8.9 Levit. 26.1 Deut. 4. whole thorough. Deut. 16●22 Esai. 40.41 42. whole through. jere. 10. Abacuk. 2. Ps. 115. and in other innumerable places.  earnestly forbidden, That in the serving of God, first no commandments, traditions, nor devices of men shall be used, nor take any place, but to rest wholly and only upon the special commandments of God, and to do thereafter: Finally, to turn neither to the right hand or to the left.  
Secondarily, not to make or have any Image or similitude▪ carved or molten, nor shall use the shape or likeness of any such, thereby to show or set forth the spiritual form and incorporable majesty of God, by earthly things, and dumb and dead creatures.  
thirdly, that no man shall use any witchcraft, sorcery, 
1. john. 5.21 Levi. 19.26 De●t. 18.10, 11.  or enchantment of any creature, to the intent to give to the creatures that be senseless and void of life, any might or worthiness, other then by nature is prescribed unto them. Which thing is likewise by all Counsels and Synods, as well judicial as Canonical, openly and straytelie forbidden.  
Here against (notwithstanding) hath it pleased our dearly beloved mother, 
Con. Laodicen ca 30 Con. Cart. cap. 39 cap. Non oportet. cap. Auguris. cause. 26 quaest. 5. L. unica co. de thesauris lib. 10 cap. illos. 26. quaest. 2.  the holy Church of Rome, to use her full and inestimable authority and power, and so without having any respect at all to that which is above written, hath (to begin withal) set up a certain kind of serving of God, which is altogether contrary to the good opinions, traditions, and ordinances of all men. For besides that the blessed Mass, is by diverse Popes, Cardinals, and Bishops, at sundry times, and in sundry places, raked up in a huge heap, & with many pieces & patches of men's devices, like to a beggars cloak sowed together beside so many traditions of idle heads, which the holy Church of Rome hath received for a perfit serving of God: as fasting days, years of grace, differences and diversities of days, of meats, of clothing, consecrating of Churches, of altars, of candles, pilgrimages, Litanies, Kyrieelesons, Images, Processions, holy ashes, holy Paceegges, and flanes, palms and palm boughs, Albes, Copes, Maniples, Vestments, Mitres, staves, fools hoods, Shells, and Bells, Paxes, licking of rotten bones, carrying of the Pixe about, and praying to a lump of doaw, fasting upon certain special days, creeping upon knees before a Cross of wood, buying of Bulls and pardons, mumbling of Pater nosters and ave Maries, by tale, upon a pair of Beads, before a dumb image, shaving of crown and beard, to give blessing with two fingers: and ten thousand more such pranks.  
Yet, above all, this is by the holy Church (as it were in spite of God and his word) ordained, That every man being a good Catholic, may appoint and choose for himself a Saint and patron, erect a new image, and specially build a new chapel, and an altar, set up a new and particular religion, wear a peculiar or special kind of garment, assume and take a several use of meats and ceremonies: finally, and to conclude, do what soever his good meaning and intent persuadeth him unto.  
Secondarily, it is so, that our dear mother will not set up any serving of God, but she must of necessity have thereunto all sorts of images, as well carved as painted: and worship the same by kneeling and praying with burning of candles, with kissing and licking, with pilgrimages, and other such like devotions. And in setting up the said images in all high ways, in all streets, and in all corners, even as for an evident token and protestation, that they neither do once think upon God's commandment set forth in the holy Scripture, neither will be subject or bound to the same.  
Thirdly, all her divine service, 
Conjuring.  all her ceremonies and devotions, and all her holiness, is grounded in conjuring of creatures, and worshipping the same: and in flat sorcery and witchcraft, in working whereof they speak unto the dumb creatures, as though they had as much understanding as the Priests themselves, and so do abuse the blessed name of God, and the texts of the holy Scripture openly, and without respect.  
The water is by them exorcized or conjured by these words: 
This conjuration you shall found word for word in the Mass book.  I conjure thee thou creature of water: In the name of the father, the son, and the holy ghost, to the end thou become a chosen water to take away all the power of the devil, and that thou mayest drive away and confound the devil himself with all his wicked Angels, etc.  
The oil and the balm are conjured and bewitched, with much mumbling, blown upon with many breathings, with three times crying, All hail holy oil, three times, All hail holy anointment, and three times, All hail holy balm, And then it is kept for a most holy thing in a fine vessel therefore made, and so carried along the streets by the Priests, with great devotion and prayer.  
The salt is conjured in this manner: I do conjure thee thou creature of salt, 
Moore conjurations.  by the living God, by the true God, by the holy God, and by the same God, which commanded Helias to cast thee into the water, to take away the unwholesomeness of the water, that thou mayest become an exorcized or conjured salt, 
Nota.  to the salvation of the faithful, and to work the preservation both of body and soul, to all them which shall enjoy thee: and that all the subtlety, wiliness, and filthy intents of the Devil: and that all wicked spirits may flee from that place where thou art scattered and cast abroad. And then is this salt mingled with the foresaid water, to be the right purger and sanctifier of the people, wherethrough all the power and might of the devil is withstood, & our daily sins therewith finely cleansed.  
Now, besides all this, she doth exorcize and conjure certain herbs, upon certain days, to the health both of body and soul, and to drive away all dangerous hurt, all devilish bewitching, all pestilence, unwholsomnesse, and corruption of the air. she doth conjure and exorcize the candles, the wax and the tallow, to the qualifying and extinguishment of thunder and lightning.  
Also she doth exorcize and conjure beads of wood, of stone, of coral, and of all other stuff: whereby they receive great power against sin, the devil and hell. And (which is more) she doth not let these things be thus conjured by the Pope and Priests only, but the Pope may (whensoever it shall please him) give the like power and authority, to whom soever he will, be it man or woman. This may well appear and be perceived of all men, by the example of a worthy matron of Spain called Senora Maria Osorio, 
Senora Maria Osorio.  who did obtain of Pope Paul 3. licence and power, for herself and twelve of her blood, to conjure and hollow such beads: and these beads were of this might, that whensoever any person did say a Pater noster thereupon, although it were done without devotion, or once thinking of the matter: yet did they thereby obtain forgiveness of the third part of their sins. And for this cause were the balls of these beads 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 upon their beads there, holding their hands upon those balls, that thereby they may obtain the forgiveness of their sins.  
Now, over and above all this, 
Christening and conjuring of Bells.  the Bells are not only conjured and hallowed, but are also baptised: and have appointed for them Godfathers, which hold the rope (wherewith they are tied) in their hands, and do answer and say, Amen, 
Bonifa. 8. C. alma matter F. adijcimus, de senten in sexto And Gregory 9 Ea permittim, in decreta. 4 de Sententia excommunicate. Peruse like wise Philippum Francum upon the said Cant. Alma matter. F. adijcimus nu. 4. & other Canonists. Caldar. in tract de interdictis. in par. un. ●7 john Cald. Albert. de Rosat. in dictionario supper verbo Campane.  to that which the Suffragan or Bishop doth speak or demand of the Bell. And then they put a new cote or garment upon the Bell, and so conjure it, to the driving away of all the power, craft, and subtlety of the devil, and to the benefit and profit of the souls of them that be dead (specially, if they be rich, and can pay the Sexton well:) and for many other like things. In so much that the Bells are so holy, that so long as the Church or the people are (upon any occasion) excommunicate, they may not be rung. Like as by Pope Bonifacius 8. and Gregory 9 is manifestly ordained: although yet it is (of special grace) permitted, to toll the ave Maria, as johannes Caldarinus hath trimly written.  
And this (I assure you) is no small matter. For Doctor Albericus de Rosato doth declare, that the religious had amongst themselves at Rome, a long and weighty dissension, whereupon great processes were maintained, 
Processes for the knolling of ave Maria.  and all about this: namely, which of all the Orders should first knolle the ave Maria in the morning▪ which processes did long endure, till at the last it was concluded, and adjudged, that they which were first up, should first knoll. Even after the manner of kine, who always let the foremost go before, and the last follow after. Why (I pray you,) hath it not been seen, that the Spaniards (which are the first sweet and most dear children of the holy Church of Rome, coming now of late to Groninghen in Friesland, did there christian, conjure, & hollow their Ensigns: 
Christening of ensigns.  naming one Barbara, another Katherine, etc. I say nothing, how they conjure the devil out of young children, which are brought to be christened: even as though the young children (to whom Christ doth witness the kingdom of heaven to belong, and be those which with their fathers are contained under God's promises, and made clean by the blood of jesus Christ) were possessed with the Devil.  
The Mass (I pray you) what is it, but a plain conjuring, sorcery, or witchcraft▪ Wherein the bread and the wine, which are but dumb creatures, are (by the breathing of the Priest, and the power of five words) converted into flesh and blood. So that it is most apparent, that all her Religion, all her divine Service, and ceremonies, are full of witchcraft, sorcery, and conjuring: full of idolatry, setting up of Images, and giving them worship, full of men's traditions, institutions, and devices: and in conclusion, full of all that, which by the holy scripture is openly reproved, and plainly forbidden. So that (verily) these Heretics must needs be very blind, if they do not well perceive, that the power, the ordinance, and authority of the holy Church of Rome, neither can, nor will be shut in, nor hedged about, with the pales and walls of the holy Scripture. For, see here: this is that, which the steadfast pillar of the Theology of Loven, jodocus Tiletanus himself hath openly written: 
jodocus Tiletanus not contented with the Gospel.   
We are not satisfied (sayeth he) with that which the Apostles or the Gospel do declare: but we say, that as well before as after, there are divers matters of importance, and weight accepted and received, 
In his book written against the confession of the preachers of Antwerp.  out of a doctrine which is no where set forth in writing. For we do bless the water, wherewith we baptise, and the oil, wherewith we anoint: yea, and besides that, him that is christened. And (I pray you) out of what scripture have we learned the same? Have we it out of a secret and unwritten ordinance? And further. What Scripture hath taught us to grease with oil? Yea, (I pray you) from whence cometh it, that we do dip the child three times in the water? Doth it not come out of this hidden and undisclosed doctrine, which our forefathers have received closely, without any curiosity: and do observe it still, & c?  
But what need have I to travel much for the establishing hereof: seeing there is a general rule in the holy Church of Rome, That the Pope may frankly 
a This is also specified▪ in ●ecisionibus rote, in decisio. 1. num. 3. in novis & Anton. Maria in addit. 1 decis. rote novas de Bigamis nu● ●. & is likewise defended by the jurist Ca●olo ruino in cons. 109. num. 1 in the 5. book, and of Sigismundus Neapolitanus.  ordain and command contrary to the writing, doctrine and ordinance of the Apostle Paul? Considering likewise in especial, that (as 
b Eckius in Encherid. Locorum communi●, in the chap. Ecclesia.  Eckius hath set down) Christ did never command his Apostles to writ: but to preach. True it is that Paul doth defend, saying: 
2 Tim. 3.15.16.17.  That the blessed word of God is set forth, and is sufficient to instruct, to teach, to punish, to amend: yea, and wholly apt, and sufficient, to make men wise enough for their salvation, and to instruct them sufficiently to all good works. And that, who soever shall teach any other Gospel, than that which he hath taught, (though he were an Angel from heaven,) is accursed. 
1. Gal. 8.9.  But all that must be understood of the time, wherein he was, whilst the Church was yet in her infancy or childhood, and lay in the cradle. For it was yet necessary for her then, to drink such milk, 
Cap so●s. non est. 26. qu●st 2.  being yet unable to digest the strong and gross meats of holy Prelates and Doctors of the holy Church of Rome: For that her stomach was yet too weak and quasie.  
And in effect, men do clearly see, that notwithstanding the saying of Paul, That in Christ jesus, 
Col. 2.2.3.4 5.6.7.8.9.10. and 20.21.22.  and in the knowledge of him, all the treasure of wisdom and knowledge lieth hid: so as the faithful aught not to receive any institutions, or doctrine of men. Yet a long time after the Apostles, yea, above seven or eight hundred years after their decease, our mother the holy Catholic Church hath found out a wondered and unspeakable new hoard of wisdom and knowledge, through which a man may come to perfit justification, and to an angelical life: and above that get in store a heap of deservings, and good works, to help a good friend withal at a pinch: and yet to release a dozen or twain of silly souls out of Purgatory. And these be they especially: 
The rules or 〈…〉, Domini●ke, 〈◊〉, & Barnarde.  The holy order, and full perfection of Saint Frances, Saint Dominicke, Saint Barnarde, Saint William, and many more of the same stamp: which sort men knew not to speak in the Apostles time, when men were satisfied with the pure and unmingled milk of God his word, 
1. Pet. 2.2. john. 14.29 john. 15.15. This is specially written in the 5. book 〈◊〉 de●re. in the Bull of Pope Nicholas 4. beginning exiit qui senec his. 1. de verborum signis.  like new borne children (as Peter doth bear witness:) yea, for these rich treasures were not revealed to jesus Christ himself, who taught nothing but that which he had received out of the bosom of his father: and the same did he deliver fully and wholly over to his Apostles. But of this could he say nothing: for this was too dainty a dish for his mouth, and therefore must be kept for the last course, against the time that the holy fathers, of full perfection, and Gods dear friends Saint Frances, 
This standeth plainly in their Legends▪ and in the book made of the might of our Lady Rosa Crans which Alanus did make by the inspiration of Marry the Egyptian or of Egypt.  Saint Dominicke, Saint Barnarde, and Saint Alane, (who had sucked our blessed Ladies breasts, as well as Christ himself, and walked about the town with her as the bridegroom with his bride) should appear. For what needs much rehearsal of so many evident visions, which happened to that holy woman Bridget? Or of the notable miracle of the wild Marie Egyptian? who ran through wood and wilderness, over hills and dales, stark naked like a wild beast? Or of the goodly and pleasant orders of Saint Clara: the which our dear mother the holy Church hath received for very precious Canticles, with great triumph. Well, go to now, read the whole Bible over and over, and I will be bound to give the Theologians or divines of Loven, a pottle of wine, to make merry withal, if they can found out there, that either Christ, or his Apostles, did ever know, that who soever doth die in a Grey friars cote, shall neither come in Purgatory, 
To die in a grey friars habit.  nor in Hell. And yet notwithstanding, not only Radulphus Agricola, Albertus Pius, the Prince of Carpi, and Pope Martinus, would die in such an habit, and be buried in it: but likewise, many other Kings, Dukes, Earls, and Barons: as in the book of the conformities of Saint Francis is specified, and with the Pope's Bulls established: 
Conformiti●ies.  Conformita. 83. Or likewise, what knew they, that he that should die in a white friars Scapularie, should be saved? like as our blessed Lady did declare to Simon Stock. In hoc moriens saluabitur. That is to say, Who dies herein, shall be saved. Like as in every place in their Churches is painted forth. Or what knew they, that Alanus should make the rosary of our Lady, which must be esteemed as the Gospel? like as the good Catholic men Tarthemius and Leander have written & witnessed.  
Well, now do we not plainly see, that the holy Church of Rome hath but a while ago found out marvelous holiness of this new Religion of the jesuits, never heard of before: 
jesuits.  who have found out a way of full perfection, which neither prophet, nor Apostle could never spy out before? For this was found out first in the year of our Lord 1537. by a Spaniard, borne in Biskay named Don Egnatio Leguiola, 
Egnatius Leguiola.  who with twelve companions, whom he named to be his Apostles, went up to Rome, and from thence to Venice, pretending to go on fourth to Heirusalem: but finding at Venice no shipping ready, he returned back again to the holy city of Rome: where as this costly treasure was then marvelously published and set abroad. Notwithstanding that, a little while before, to wit, in the year 1523. one john Peter Guarraffa, 
Garaffa.  than Bishop of Quietta, had found out the stamp or pattern of the same: who afterwards coming to be Pope himself, did set forth, and by his Bulls established this order of Guiettens, for the most pure order: In so much that, all those which follow this order, do far pass all Angels in holiness. 
This is specially written in the 5. book Sacri De●re in the Bull of pope Nicholas 4 beginning: Exist qui semina●. Nec his quis. ●. de verb. signi●.   
I let alone Angels, for they do far exceed Saint Frances, to whom the Angels are nothing to be compared: as by the holy Church is judged and determined, according to the setting forth of his Vineyard, and golden legend. And for that he did live a much more perfect life, than Christ himself as the decretals do specify.  
And yet are there but three vows to make in the order of S. Francis, to wit, Obedience, poverty, and Chastity. But in this new order of jesuiten or Guietinen, over and beside these three vows, before named, they profess yet a fourth vow, (to the end to give a push far beyond all other Religions) which is: That they are bound, and shall at all times be ready, to run and trudge from one country into an other, like poor peddlers and rogues, to what part soever it shall please the holy father the Pope of Rome to send them: yea, although it were even to the worlds end: like as men may see and know, that they are already run to the Indians, and Pir●ue, therewith to merit heaven.  
Yet, besides this, the holy Church hath of late found out another new perfit order, whereof neither Christ nor his Apostles did ever once dream: & it is named Pauline, 
Pauline. Gastaline.  or Gastaline, which was first found out, about the year of our Lord, 1537. by a certain Countess of Mantua in Italy, called Ghastalia, by the good counsel and instruction of that holy Monk, brother baptist of Cremona, the Preacher of his order: Which religion doth contain a new way and mean, whereby a man may mortify himself and his fleshly lusts: and thus it went to work: There was an old wife called julia, which would take the young men and maids and (after that they had been by making proof and skirmishing a while, 
julia causes the young men & maidens to lie in one bed together.  well trained up) lay them then together in a bed. And for that they should not one bite another, nor kick backwards with their heels, she did say a Crucifix between them, to keep them asunder: and there must they set foot to foot, and strive so long, till they had wholly mortified their flesh. And hear now what a miracle chanced:  
It happened so, that there was an other old wife at Venice, 
〈◊〉 old wife of Venice.  which had a great mind to press and train up young men to this kind of war: who wrought a trim feat, whereby she did greatly strengthen this perfect Angelical holiness. For she caused two great books to be made, both of equal bigness, & like fashion: whereof the one was a Bible, 
A subtle fashion of a Bible.  and the other was hollow within, as a little chest, made in all points like a book, with clasps & all, which she filled with flat bottles full of malmsey, and with good fine Marchpanes, which she herself made, of the brawn of Capons and Partridges, with Sugar and Almonds (like a lickerous Lady) and then gather into a pretty Cell, with these two books, and there sat prounking and tarrying alone in her devout contemplations, sometime five or six days together, praying for her Champions, and reading full devoutly till the bible was quite empty: not eating or drinking any thing else all that while. Was not that well fasted? And was not such a wonderful miracle sufficient to establish the strength and worthiness of this new religion of Champions? Truth it is, that she was at the last (when the matter was known) banished out of Venice: but that was not done for her holiness, but specially, because there were a great many of amorous letters found about her, which were of great importance. For else (alas) what could have been said to her heavy and pitiful penance, whereof the like is daily done? You may see them sometimes in Italy go alongst the streets, with a great rope about their necks, as if they were dropped down from the gallows: and sometimes they wear a sawsige or a swine's pudding in place of a silver or golden chain. Is not that sufficient, to deserve heaven by?  
But, if I should go about to express every particular religion alone, which our mother the holy Church hath found out, beside the Scriptures: I should have work for this seven years. Wherefore, it is not needful. For all good Catholic men do know well enough, that our holy fathers the Popes have sufficient authority, to bring in and establish new religions and rules of perfection, as many as it shall please them: although it be plain, that the whole Scriptures never make mention of any such: as it is most evident, by so many divers orders and religions, which have been by their holiness set up, brought in, & established. As, there are the orders of the Basilians, Augustinians, Benedictines, 
Names of divers orders of religion.  dominicans, or jacobines, Carthusians, Carmelites, or Lady brothers, Servitors or Servants, Grey Friars, Obseruantes, Conuentuales, Penitentiaries, Minimers, 
Of men's cloisters.  Capucines, Mendicantes, Cluinares, Camaldulenses, Valembrosences, Cisterienses, Barnardines, Coelestines, Gibertenenses, Milicenses, Castellenses, Burfaldenses, Mountolivetes, Castinenses, Arme●tes, Regulars, Premonstratenses, Whilliamites, Lateranes, Georgians, johannians, Trinitaries, Indians, Ambrosians, Magdalines or Lazarines', read Augustins, Helenians, Sophians, Visitensers, Wincesbaterers, Gregorians, constantinopolitans, Columbins, Crossed brethren, Starred brethren, Fratres Clavorun, Blackfriers, Smocked friars: Btethrens of the holy Sepulchre, Brethrens of the vale of josaphat, Brethrens of S. joseph, of S. Rusius, & seven thousand like. Of which number the most part have their mates and companions in the women Cloisters: of which some be Bagghines, other close nuns: 
Orders & cloisters of women.  other called Sisters, & the fourth are called Chanonesses: who have likewise their Patronesses, as S. Clare, S. Bridgit, S. Lucia, S. Agnes, S. Marie Magdalene, S. Valdrud, etc. All which have been received & established by our holy fathers the Popes, for good and holy.  
Over and above these, they have ordained many sundry Heremitages & orders of Heremits, as of S. Anthony, of S. Hilary, of S. Makarius, S. Theon, S. Frontinian, S. Horus, S. Helenus, S. Appellomius, S. Paul the Hermit, S. Martarius, S. Piamontius, S. Castomianus, & many more of the like rabie. Now are there more added to these, the holy Giides or Confraternities, as The fraternities of S. Roche, of S. Hubright, of S. Sebastian, of S. Coronne, 
Brotherhoods.  which go clad in blue: of S. Anthony, in black: of S. Martin in white: of S. Dominick, in black, etc. And to the end that the heritage should not be without Rutters or Pensionars, they have appointed certain new religious orders of holy Knights likewise: such as are the knights of the Rhodes, or of Malta, Dutch Knights, the Templars, 
Knight brethren.  the Knights of S. james, our Lady Knights, Saint George's knights, knights of Jerusalem, Calitravenses, Montenienses, Gartarienses, etc. But truly, I had need of vi. hundred tongues & two hundred pens, & a mouth of steel, with an iron voice, if I should declare all the diversities of orders & religions, which our holy father's the Popes have set up, not only without, but directly against the holy Scripture: and yet without naming of the Popes themselves, or their Cardinals, Prelates, Archbishops, Bishops, metropolitans, suffragans, Archdeacon's, Deacons, and such like strange beasts, whereof neither Prophet nor Apostle ever heard.  
Nay, I dare say, that if the Apostles had but once seen, or heard, the hundred part of these new religious orders and professions named, they would have been afraid of them. For, seeing that S. Paul could not suffer, that amongst the Congregation of the Corinthians, some should call themselves the Disciples of Peter, other of Paul, the third of Apollo: how would he then have been afraid, and out of quiet, when he should have seen or heard, of such an innumerable company of new and divers names, professions, religions, Gods services, and rules of perfection: whereof some were clad and appareled in black, some in white, some in grey, some in green, some in blue, some in read, some in furs, and in all manner of divers colours: and every one of them did esteem his own order and rules for the best, and most worthy to be regarded. He would surely have thought himself to have been come into a new world. Therefore it is a great folly, that men will found themselves only upon that, which the Apostles have taught or written: considering that the world is now changed, and that the holy Church hath found out and established new religions, new commandments, and new articles of our faith, whereof the Apostles never knew. For otherwise (believe me) if nothing else were esteemed but the bore Scriptures and writings of the Prophets and Apostles, than should all the Decrees & decretals, all good holy Ordinances of the Church of Rome, all the goodly Councils which have been kept and holden, by the order and commandment of the Popes: yea, all the before specified orders and religion of Friars & nuns, the hermits, Gilds and Knighthoods, be utterly overthrown: yea, all their merits and supererogations, would not be worth an Oaten cake, if men should begin to esteem and accept the holy Scripture alone, for a true and sufficient rule and direction: and then should Luther have done well, when he caused the decrees and de●retals to be burnt.  
O, not, truly, We must above all maintain those in reputation: yea, even in greater estimation, 
It is sin against the holy Ghost, to do any thing against the Pope's decrees.  than the word of God itself: for who soever doth sin against the word of God, his sins may be forgiven him: but he that doth sin against the Decrees of the Pope, doth sin against the holy Ghost, and therefore his offence shall never be forgiven him.  
Therefore, it is undoubtedly a great oversight of them, that would compass and pale in the holy Church with the bounds of the holy Scripture, seeing she may step or leap over it with a staff, or without any fear: and as often as ever she wil  
Yet it is true, that sometimes she doth help herself with the scripture: for if there were no scripture, how should one know whether there must be a Church or no: or whereby should a man discern the true church of God from the church of Antichrist? Yet doth she always rule the Scripture, & makes thereupon such a gloss, as best serveth her turn: yea, that is more, she is the very occasion that any belief or credit is given to the scripture: as is pleasantly set forth by the holy and right honourable Bishop Guilielmus Blindasinus, in his book called Panoplia: 
johannes Blindasinus  wherein he concludeth with strong & invincible reasons, That men were not bound to believe the word of God, nor to be subject unto it, if it were not, that the holy Church hath so commanded. For, what do we think, that the word of God is so strong of itself, as to publish such things through the power of the holy Ghost, if the Church of Rome did not first give her verdict in the matter? Not marry, I warrant you: for so the Heretics do understand it. For these Heretics will bring the church of God in subjection under the scripture: & therefore do they allege out of jeremy, That the word of God is like a fire, 
jere. 23.29.  & like a hammer, which breaketh stones in pieces: & that it is lively, mighty, 
Hebr. 4.22.  & sharper than a two edged sword, & goeth through even to the soul, & to the sinews and joints, & is a searcher of the thoughts & intentes of the heart: and therefore (say they) it hath no need of any man's witness, as Christ himself hath said: but that those which do the will of the father, 
john 5.34. john 7.19.  shall lightly know (by inspiration of the holy Ghost) whether the doctrine be of God. They say likewise, It doth give light to all things: for it is a lamp to lighten the feet of the believers: whereby they must walk through the darkness of this world: & they say, that man's wisdom & understanding, how great, how wise, 
2. Pet. 2 19 Psa. 119. 1●3  how holy soever the same can be, is plain darkness, in comparison thereof.  
Well then, if it be so, that the darkness can not lighten the light, but that the light itself must lighten all things, then in very deed can not the word of God receive any light of the opinion or authority of man: but itself must be the light, whereby men may know, which is the Church of God, and which is the Synagogue of dissemblers. And therefore they conclude according to the word of the Prophet Esaie, That men must follow after the Law, 
Esai. 8.20.  and the witness, which is, the written word of God: and that whosoever doth not walk after that, shall never see the day spring. But, as I have already said, all that is plain heresy: for our dearly beloved mother the holy Church of Rome will be chief judge herself over the holy Scripture. So that the doctrine of the Prophets & Apostles, is now no more the foundation of the Church, as it was in the time of Paul: but contrariwise, 
Ephe. 2.20.  the Church, with the authority & the traditions of the same, is the only foundation of the Scripture. For even so might the jews before time advance themselves likewise, by the estimation & authority of the Church, alleging that the law and the witness, whereof the Prophet speaks, could have been of no estimation, but by reason, the same was consented to them by the Church: and that men should never have known, neither the Law, or the witness, or God's word, if it had not been by them, and their forefathers set forth & declared, what they should accept for God's word: and that the Church with her light had lightened the Law and the witness. And so the Church of Rome doth now also say, That the word of God hath no estimation, but that which it hath borrowed of the Church: for otherwise (as she sayeth, and as all good Catholic writers do declare) how should we know, that the scripture were the word of God, if it were not that the holy Church had so allowed and judged it? Wherefore should we more believe the Gospel of Mathewe, or Mark, than the Gospel of Nichodemus, or Thomas? For there stands plainly written in the Decrees, That neither the old nor the new Testament were received of men, for this cause, or that cause: 
Capitulo. Si Roman. parag. quib. ad hoc. dist. 19  nor for that it must be esteemed for an undoubted rule and perfect knot: but only because that the holy Father Innocentius, Pope of Rome, had so judged it, and so would have it. Therefore ye may well think, that God could not plant and establish his holy word in men's hearts, by the inspiration of his spirit (as S. john the Apostle would prove) if it were not that the holy Church had therein holpen him. 
john 2, 27.  So that in this case, God is greatly beholden unto our dear mother, the holy Church, for her good will & faithful service. For if she had accepted the Fables of Aesop, and of Owlglass, the gospel of the Distaff, and of Fortunatus' purse: the gospel of Nichodemus, or the Koran of Mahomet, or else the gospel which certain Monks at Paris, in the year of our Lord 1220. had made, & set forth, being full of all filthiness and blasphemy, 
evangelium aeternum at Paris.  naming it, evangelium aeternum, that is to say, An everlasting gospel, requiring the Pope that it might be by him canonised: and so set it forth for the eternal word of God, 
This doth Mat Pa●●s. writ being in those days a writer of Histories.  but it was denied them, as hap was: but if it had been so (I say) that the pope and the holy Church would as well have allowed it, as they did the holy scripture, with the Mass book, with the seven Psalms, & with the Rosarium beatae Mariae, who could have said, Not, to them? And that should then have been the word of God: yea, and therewith must God have been content. Well, go too then, seeing that men did herein credit the writing and seal of the church, wherefore should they not then give as great credit to them in all other matters? For even so doth the text of the foresaid decrees, argue, saying with plain words: In so much as men do receive and accept the old and new Testaments, 
In the foresaid ca Simo Roman. dist. 13.  because that Pope Innocentius hath ordained & judged: so it doth necessarily follow, that the decretals of the Popes of Rome, must likewise be received & accepted: the rather, for that Pope Leo hath likewise ordained, That whosoever doth set himself against them, his sins shall never be forgiven him, etc. It is very true, that by this argument it must likewise follow, that all the jews Caballes & Talmood, and all their dreams, must as well be received, as the five books of Moses, & the books of the Prophets. For it is most true, that as we have received the new Testament of the christian church, so hath the christian church received the books of the old Testament of the Iewes Synagogue. And now, even as our Romish church hath received the writing of the Apostles, & judged the same for true: so likewise hath the jewish church judged the books of Moses & of the prophets for true, & received them for authentic. Now then, as men do herein believe, and allow the jews writings, and seal, so must we also, (following the rule of our Doctors of Loven) believe the said jews, in all that they say and teach: and thereby now should our romish Church come short home. But we do not esteem such consequencies: It is but Philosophy: and the Popes of Rome are no jews. Therefore, that which they do and ordain, hath an other manner of countenance, than that which the jews have ordained.  
Therefore must our former argument remain fast & unmovable: especially considering, that the Church of Rome is fully credited in the one: therefore must she (of necessity) be as well believed in the other. For truly, this argument is the trimmest and finest stuff whereof john Blindasinus hath made his panoply, which is as mun to say, as his Full furniture of weapons & harness. For by this is proved, that S. Francis vineyard, 
In the 3. ●●oke and 〈◊〉, beginning: Fra●●●scu● sublin. ●ur.  The golden Legend, The book called, Conform. S. Franc. And the Mass book, must be as much esteemed (in all respects) as the very scripture of the Bible: yea, in the book called Confo. S. Fran. (which was made by Barthol. of Pisa, & is allowed for good in the chap. of Assis. In the year 1389.) is written, That the same book is better, 
Confirmites' of Saint Francis better than the Gospel: yea S. Francis is set in Lucifer's chair above Angels.  than the Gospel: for that Saint Francis is placed in Lucifer's seat, above all the companies of Angels, at the upper end of all.  
Also there followeth out of the same, that the common sort of people may be as well instructed in the knowledge of God, by dumb Images, and mumming representations, as by the preaching of the Gospel: and that men must as well christian the Bells at the Font, as the children which are shapen after the likeness of God, and bought by the precious blood of jesus Christ: that in baptizing shall be used spittle and ointment, as well as water: that the holy Sacrament shall be carried about the streets in the Procession, with Banners and Pipes, as well as it shall be taken and eaten in the Congregation of the faithful, in remembrance of the death of the Lord. In sum, men are as deeply bound, to do that which the holy Church, and the Popes of Rome have dreamt, set up, and commanded, as that which by the express word of God, and by the doctrine of the Prophets and Apostles is specially commanded. Yea, and (I pray you) why should it not be so? Seeing (out of the same argument it must of necessity be concluded) that the word of God cannot be God's word, but it must first by the church be thereto shapen & fashioned. For note well, this word is with special words of our learned master jodocus Tiletanus in writing thus. 
jodocus Ravesteyn Tiletanus in his book written against the confession of the preachers at Antwerp, printed in Anno. 1567.   
That the word of God alone contained in the holy Scriptures, of the old and the new Testaments, together with the three Symbols or Creeds, as of the Apostles, the Council of Nice, & of the father Athanasius, yea and thereto join the three first Counsels, are not the rule & perfit knot of the truth, whereby it is apparent, that in no wise men can perfitly know, whether these be the word of God, or not, without the traditions or setting forth of the Church, which doth assure us of all this, without any Scripture, etc.  
In sum, the truth can be no truth, nor the light, light: yea, God can be no God, except that the holy Church of Rome, that is to say, the holy Pope of Rome with his bishops & prelate's, do consent thereunto. So that it is no marvel, that they can of a piece of bread make a God & creator of heaven and earth. For if it were so, that they should say: that at noon day it were dark night, we must straight ways believe the same as an article of the faith, & by and by without delay, get us to bed. For we say by a certain common proverb, That when all the world doth affirm that a man (as by example Sonnius, or Blindasinus) is a swine, he must out of doubt trudge unto the swinesty, and there eat only draff. How much rather than, when the holy Church, with that worthy company of Bishops, abbots Prelates, and Cardinals (gathered together at Trent, or elsewhere) do command any thing, are not we bound to receive, believe, & obey the same without any denial, & by and by to say Amen thereunto? And herein may men perceive a great miracle, which (I do assure you) is greater by the head than any miracle that ever was done by the Apostles: to wit, that the child was borne before the mother: yea, that the mother comes of the child. For it is most certain, and well known, that the word of God is the seed, whereof the Church of God doth spring & is engendered, as the Apostle Peter witnesseth: considering that the Church is nothing else but a Congregation of such, 
1. Pet. 1.23.  as do faithfully believe God's word, and firmly stick unto the same: where through they are also called, The Congregation of the living God, The pillar and stay of the truth. So that the word is the right mother of the Church. Well, now see, here goeth the holy Catholic Church of Rome before the word of God, and his truth, which is as much to say, the child goeth before the mother: yea, the word can have no might, no credit, no estimation, nor no being in the world, unless it be by special grace borrowed of her daughter the holy Church. As the foresaid Blindasinus, 
This hath also amongst other been openly defended by Silvester Pr●erias chiefest ●ard of the pope's court in his book written against Martin Luther.  Hosius, Sonnius, Piggius, Eckius, with all other Catholic Doctors have forcibly concluded, and irrevocably determined: taking this for a most true & undoubted article of the faith, yea, for the most special ground, whereupon they and all their writing is founded, which is, That men may not believe the word and truth of God, otherwise than by the appointment of the holy Church of Rome, which of duty must always go before, and lead the dance, which is as much to say, that you can not ride to Loven, but you must set the Wagon before the horses.  
And therefore whensoever the Church doth ordain any thing, that is contrary to the Scripture, (as is before said) we will give the Scripture an honest passport or safe conduct, and a great many of farewells. and cleave to the holy Church like a Burr. For the srcipture cannot defend this cause, but the holy Church of Rome can bring a man to the stake. And it helps not to allege and bring in 
Augustinus in the 19 Epistle ad januarium, in the book of baptism, against the Donatists in the 3. chapter, it is brought in again the 95. chap. Quis nesciat distin. 9 Item in the book of the unity of churches in the 3. chapter. Item in the book named de Genesi ad litteram. lib. 2. chap. 1. Item in the book de peccatorum meritis. l●b. 1. cap. 22. In the book de natura & gratia. cap. 51. and in his▪ 19 Epistle to S. Hierom. and is brought in in the cap. Ego solis dist. 29. Item against Criscovium Grammaticum. lib. 2. cap 32. Item the 21. Epistle to the Bishop Fortunatus, and in the 112. Epistle to Paulinus. Item in the 3. book against Maximinus in the 3. chapter, and in many other places more.  Augustine here, who hath written in diverse places. That we aught to believe the holy Scripture only without any contradiction, and to try & prove all other writings and doctrines, how substantial soever they be: yea, all Counsels, decrees, and ordinances, by the holy Scripture, as by the only true & uncounterfeyted touchstone, and abolish and put away utterly all, whatsoever doth not therewithal agreed: for that all smelleth altogether of heresy.  
And where as he sayeth further. That when soever the Church doth give ear to any other voice beside the only voice of her bridegroom, she is then become whorish, and a wedlock breaker: yea, and that they are all accursed, which go about to seduce the Bride of Christ, from her Bridegroom, to the doctrine and institutions of men, that is the plain doctrine of Heretics. For if that were so, all the before specified rules, ordinances, and decrees of the holy Church of Rome, should be thrown down, and trodden under feet: yea, it must needs follow, that the holy Pope is accursed, & a very Bawd, which hath made of the holy Catholic Church of Rome, a fowl shameless whore: Fie, fie, nay we will none of that. 
b August. upon these words of john, whosoever hath the bride. c & Athanasius in the beginning of his book against the infidels. Origene in the 7. homily or sermon upon the prophet Ezechiel, and in the 7. homily upon Esaias, Hilarius upon Matthaew. Irinaeus in his 2. book Cap. 56. against Valentinus. etc. and in his 72. Epistle.  Let Augustine much rather be an Heretic, and all those that are of his opinion, as master Athanasius, Origine, Hilarius, Irinaeus, Tertullianus, Cyprianus, Chrysostomus, and Hieronymus: let them rather be burnt even all upon a heap.  
Although it be easy to judge, that if they were living now in these days, they would be loath to permit any such gross stuff, either to be uttered with their tongues, or published by their pens: or if they did, they must trudge with other into the fire. Yea, and 
c Tertullian in his book de Praescriptionibus Haereticorun. Cyprianus in his sermon of the baptizing of Christ, and in his 3. Epistle ad Ce●i●i●▪ and is brought in in the chap. Si●olus. dist. 5. wherewith doth likewise agreed Cap. Si frustra cadem distinct. Chrysostomus in the 4.9. Sermon upon the 24. chapter of Matthew. Item upon the 95. Psalm. Hieronymus upon Matth. cap. 32. and upon Esai. cap. Vino. Distinct. 37. and cap. Non adferamus 24. quaest. 1. Ambrose upon the 4. chap. of the epistle to the Corinthians.  Ambrose must recant, and call back again, or eat up with salt, that which he hath openly written, That all doctrine whatsoever, which hath not been set forth and taught by the Apostles themselves, is▪ full of abomination and knavery.  
Therefore, all helps not, that they come forth with their writings, thinking thereby to outface our dear mother the holy Church of Rome. It is a very young wolf that never heard any noise: she doth no more esteem these brags, than if it had thundered at Colen: for she will be still on cockhorse, let them toss and turn it the best they can.   

The iii Chapter Wherein is set forth, that the Church of Rome hath likewise power and authority, over the ancient fathers, and may receive, condemn, interpret, & use them as shall please her holiness.  

The holy Church is above all ancient fathers.  ANd now hereby doth specially appear, that the holy Church of Rome hath not power and authority only over the scripture of the old and new Testaments: but also over all the writing and doctrine of the old fathers, as there are Irinaeus, Tertullianus, Basilius, Gregorius Nazian. Origin. Cyprian. Albin. Euseb. Arnobi. Ambro. Lactant. Cyril. Epiphanius, Theodoretus, Vigilantius, Appollinarius, Hieronymus, Chrysostomus, Augustinus, Cedullius, Possidonius, Prospero, Sidonius, Gelasius, Gregorius, Al●uinus, Haymo, Bartramus, and other more such like. 
Books of the ancient fathers falsified.  For one she acceptes as good & Catholic, an other she rejecteth as nought & an Heretic: some she allows with additions of certain gloss, and Postils: other she refers to every man's judgement. Upon some she hath fathered (as their own) certain strange books, made at the lest four or five hundredth years after they were dead: And others she hath clean plucked and rob of their feathers. In sum, she doth toss them and turn them even as she will: and winds them up as short as a clue of yarn. And wherefore should she not, I pray you? For she might have condemned them all for Heretics, if she would, and in place of them have taken in and received the writing and doctrine of Nicholaus, of Bion, of Apelles, Severus, Montanus, Sabellius, Paulus Samosatenus, Manes, Meletius, A●ius, Marcellus, Macedonius, Euonius, Eutiches, Nestorius, Donatus, Pelagius: and such other mates. But now she hath given them that honour, that they are taken and counted for Catholic teachers: & these last she hath condemned & banished for devilish heretics & false teachers. Not because that the one had truly set forth the sincere word of God. And the other directly the contrary: (for so she should again submit herself under the scripture:) but because it hath so pleased her.  
And therefore it is no reason, that those, to whom she hath given such honour, should now go about to overcrow her holiness, and force her with their writings, as though she aught to be subject thereunto, Not, not, they must stoop themselves, how learned or godly soever they have been: and the holy Church must always have the authority and superiority. For it is written in the decrees. 
Cap. Simo Roman, dist. ●●.   
All whatsoever any other teachers have taught and written, that is to be received or rejected, according as it shall please and be thought good to the Apostolical seat of Rome. For the Pope is master over all, whatsoever any man can teach or writ.  
Therefore ye see that the holy Church may choose, & pick out of the old fathers, what soever she findeth for her purpose: and what soever she perceiveth against her, she may put out finely with a dash of a pen, and so esteem it for false meant: as for example: Whensoever the old fathers do (with flourishing reasons, and by a figurative manner of speaking) extol and set forth the Sacrament: out of that will she gather her transubstantiation. And whereas they do nominate the Sacrament an holy offering or sacrifice, of that will she fetch out her Mass with all the appartenances. And whensoever any thing is set out by them, to the la●d and praise of the true servants and Preachers of God's word, thereof doth she make a kingdom of priests, and a popish 
a Monarchy is to say a realm or region, governed at the will and discretion of one man only.  Monarchy. And when as they do highly praise the holy Saints & martyrs deceased, thereupon comes abroad the praying to saints. And in such places as they do earnestly set forth and highly praise good works, and godly living: thereupon can she by and by build up the pleasant Palace of free will: and then she sails with a fair wind. And then are the old Fathers followed in all points: yea, there is nothing else talked of here nor there, but, The old fathers, The old fathers.  
But now on the contrary part, whereas 
b Augustine in his book de Praedestinatione sanctorum, in the book de bona per severantia, de natura & gratia, de fide & operibus. de perfectione justitiae, thoroughly. Item in his retractations. Iten upon the 70. Psal. and upon the 31. Psal. and in many other places more.  S. Augustine doth writ whole books of the Predestination of saints, of the special & undeserved mercy of God, through jesus Christ, that faith only justifieth: of the weakness and dullness, yea of the damnableness of man's free will, and of the adnihilation of our deservings: all that is nothing else but heresy, and going astray. Whereas 
c Ambr. upon the epistle to the Romans, and in the book of Isaac and the souls. Chrysostome in his sermon of adding to the holy Gospel upon the words of Paul to the Philippians. on the first. It is no matter how, so that Christ be preached. And in the 4. Homily or Sermon of Penance.  Ambrose and Chrysostome do teach, that we shall not take men or dead creatures for our advocates before God, but only Christ. And where 
d Augustine in his book of true Religion, and in the Book called Confessiones. In the 10. Book and 42. chapter. Item in his 4. book to Boniface in the 4. chapter.  August. saith that we shall not pray unto Saintes, nor erect for our▪ selves particularly any Chapels or Altars, nor pray before tombs: as the said 
e Agustinus in his first book of the use and profession of holy Church. 34 Chapter, and in the 44. Epistle written to Maximinus.  Augustine and Leo do bear perfect witness, that neither the dead, nor deserving of Saints, can any thing help us, to the forgiveness of our sins, but only the death and merits of jesus Christ. And as 
f Augustine upon john in the 24. treatise. Leo in his fifteenth Epistle to the Palestins.  Epiphanius doth esteem it, for a shameful heresy, and an abominable blasphemy of God, that men should pray either to Marie God's mother, or to any other Saint: but that must be covered with some blue gloze for a cloak. As also the said 
g Epiphanius in the the third part of the third Book of Heresies, in fifty and one Heresy. This doth Epiphanius set forth, in the Epistle written to john Bishop of Jerusalem, which Epistle is set forth by Saint Hierome, like as appeareth in the third volume of his Books. Theophilactus upon the twenty and five Chapter of Matthew.  Epiphanius doth utterly chase the images, as well of Christ, as of any other Saint, out of the Church, and breaks them in pieces, forbidding men plainly to suffer any such abominations.  
And as 
h Ambros. upon the epistle to the Romans, the 1. chap. of the death of the Emperor Theodosius, in the 3 part of his books August. in his 49 epis. to Deo gratias presb. & upon the 113 Psal and whole through in his book the civit. dei. Lactantius whole through in all his books and specially in the 2. chap of his 2. book, and in the 5. book of God's justice in the 8 chap. Origen in his 4. book against Celsus. Athanasius in his book against infidels. Clem. in the 6. book Stromaton, and in the book called Protrepticos. Hieronymus in the explanation of the 65. chapter of the prophet Esai. Chrysostome in his sermon upon the 2. and 11. chap to the Hebr. and in his 2. sermon of Lazarus. August. in his 54. epist. to Maced. & in his 66 serm. of the time, and Hypog. the 9 book against Pelagius.  Ambrose, Augustinus, Lactantius, Origenes, Athanasius, Clemens Alexandrinus, with many other, do teach plainly, that God will not be worshipped with any likenesses or images, either painted or carved. The holy Church is deaf at this, & will in no wise understand it. Where as Cyprianus, Hieronymus, Chrysostom. and Augustinus, do say and defend, that after this life is neither any more time nor place to make amends for our sins, or obtain any mercy or forgiveness at God's hands: there she shrinks back into her shell, and lets her hood harken to that. And where as the said 
i Cyp in tract de simplicitate praelat. and is rehearsed. cap. loquin. dom. 24. quaest. 1. Hier. upon the epist of Tit. 1. cap. Chrysost. home 35. and the 20. chapter of Matthew, and stands cap. vlt. dom. 40.  Cyprianus and Hieronymus do stoutly teach, That all Ministers & true Preachers of God's word have like power, in what place soever they be, whether it be at Rome, or at Naples, or among the Indies, or in Tartary: all that is peddlers French to our holy mother the church of Rome, whereas Gregorius doth plainly writ, and in diverse places sayeth, That whatsoever he be, that names himself a general Bishop, or The chief head and principal of all Bishops, he is the very messenger of Antichrist, and the 
i Gregorius in the epist. ad Eulogium Patriarch of Alexandria, and in the 35. epis. to john Bishop of Constantinople, and in the 6 book of the epistle to Maurice. ca 94. Pelagi●us ca nullus dist 99 Gregorius in the 4. book of letters. cap. 80. Col. 2. against the Bishop of Constantinople, wherewith Augustine doth likewise agreed in his third book against Dotius, in the third chapter, saying▪ Let no man take upon him to be bishop of bishops. Tertullian in the 4. book against Mer●io Augustinus. against Amantius, in his first book 12. chapter Cyprian in his 2 epistle unto Pope Cornelius. Augustinus in the Book sententiarum. of Prosperus and is set forth cap. dum frangitur de consecra. dist. 2. and in his 26. treaty upon john. Hieronymus in the▪ 3. chapter upon Sophanius. Gelasius in the cap. compe●imus de consecra. dist 2. and many other more.  son of the devil, for that neither he nor no man living, can bear the name of a general Bishop, without the utter defacing of the service of the Church. But that must be understood with a proviso, to wit, The Pope of Rome always excepted.  
Now, whereas ᵏ Tertulianus, Augustinus, Theodoretus, and many other more, do expound these words of the Sacrament This is my body, sacramentally, and say, that it is a figure, a sign, and a seal of the body of Christ that was offered up and broken for us: then is there nothing to say, but God help you. There is no body at home. Whereas they do generally with one consent teach and stoutly maintain, that the Supper of the Lord aught to be ministered unto all men under both kinds: that smells of a Rat, the Cow is broken lose. Whereas 
Irinaeus in his 5. book against heresies, which is of Are●as, and Andreas, bishops of ●esaraea afterwards followed. Tertullian. in his book against the jews, in the 3 book against Merchio Hieronymus, in his epistle to Marcellus.  Irinaeus, who wrote that (about a hundred years after saint john the Apostle) the number of the beast whereof Saint john speaketh in his Revelation or vision, doth mean by this word Latino's, the Romish or the Latin Church and regiment: and the Tertul. & Hieronymus, do expound the beast with seven horns for the city of Rome: that is all bibble babble. In sum, whensoever they set forth or teach any thing that sounds not well in the ears of our dear mother the holy Church, she lets them be packing, without any mention making of them: or else she corrects them thoroughly, considering that they are but men, and may err. And wherefore? For that she is not subject to the writings of the fathers, neither can her authority be subject to their judgement: but she (as we have said before) is above the fathers, and governeth them, turns and winds them as she will, & forceth them even as she thinks good. And whatsoever they have written, must be sifted through her si●e, to pick out thereof the finest flower. For otherwise (seeing that the old fathers do oftentimes differ amongst themselves, and other whiles writ contrary to that which they have set down before: and always (for the most part) have done directly against the opinion and dealing of the holy Church of Rome,) how should: yea, how should men make good cloth of such yarn, if it were not that the holy Church of Rome did give her judgement and sentence on their doings, and did chew the pap before in her own mouth, to put the same with more facility and easiness into ours her sucking babes, as it were with a Spoon, giving us that which she alloweth for good, and casting the rest away which tastes not well in her mouth, into a corner. The sum of all is, that we may not make any foundation of our faith upon the writings of the old fathers, unless they have first been under the hands of the holy Catholic Church of Rome, and be by her overseen, and set forth, as shall seem good to her holiness.   

The iiii. Chapter. Wherein is set forth, that the Church of Rome is not subject to any Council: but may approve, or disannul them, according as she shall think best for her own benefit: And this is confirmed by many examples and profound reasons.  
But now are there some such gross fellows, 
The Holy Church above all Counsels.  which notwithstanding they do see, that the Church is above the Scriptures, and above all the doctrine and writings of the old Fathers, yet they think, that her power and authority may be (as it were) compassed in, and paled about by the Counsels: So that there should be nothing received for a commandment of the church, but it must first be concluded by a Council. And what soever were once there concluded and agreed upon, with that, neither the church of Rome should meddle, nor the Pope have any thing to do. Yea, marry, these good fellows, O they come in due season: they might a great deal better have tarried at home. For consider, seeing that all the Prophets and Apostles, and likewise the old Fathers altogether: yea, & jesus Christ the very Son and truth of God himself, could never so bind nor make subject the holy church, that she should yield and submit herself to their writing and doctrine only: how do these fellows think then, that the Counsels should have greater power to bring her within their park and paces, considering that they are men which have so often times erred: yea, and swerved clean from the truth? We know● well enough, that the Council Ariminense, Sirmiense, and Seleucense, did in the time of Constantine the great, fortify the heresy of the Arrians, with their Decrees. The second Council of Ephesus, did cleave unto the Heretic Eutyches, and did blasphemously and confusedly mingle the two natures of Christ together. The council of Carthago, in the time of Cyprian, which was holden before the first council of Nicene, did conclude, That heretics aught to be christened again? But what needeth all this? Was not Christ himself judged & condemned in a general council at Jerusalem, which was the chosen city of God? And that the counsels have often times erred, & may lightly err, it appeareth plainly enough, by the witnessing of Gregory Nazianzene, 
General council never came to any good end.  who was accustomed to say, That he never saw council that tended to a good end. Yea, do we not see, how there have been many counsels, whose proceedings have been 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 year! Can the counsels prevail against the church of Rome, they having no power nor authority at all, other than is given them by our holy father the pope? How (I pray you) should that then hung together, that they should be placed at the upper end, not only above the pope, but above the whole church? Is it not written in the book of the decretals, 
Cap signify. ffaiunt, & de electione & electi postea.  That no council can in any thing forbidden the holy church, nor set any commandment over her: considering that all counsels have been at her appointment, and received their power & authority from her holiness? And that in all statutes, ordinances & decrees of the counsels, the authority of the Pope is excepted & exempted? See we not likewise, that in the council of Lateran, it was concluded, 
In the council of Lateran holden at Rome, an. 1519. & 20. in the end of the 2. ses. and 1. council of Trent in the 2. decree of the 4. session.  & likewise in the last council at Trent confirmed, That the Pope is above all counsels, & the statute & ordinance of the council of Basil (afore time made to the contrary) was clean taken away, & abolished: Notwithstanding, Pope Nicholas consented & was willing to the making of the same. In this behalf, it was very wisely considered of the holy Fathers, assembled in the said Council of Trent, 
Council of Trent.  whereas before they would fully conclude upon any article, they did sand all that they had determined upon, in a sack, or small pack to Rome, to have of the Pope a Bull of comfirmation thereunto. For, out of that proceeded a wondered brave and pleasant melody: because that therein our holy father the Pope did counterfeit the parsonage of God the Father. And the holy council of spiritual fathers there assembled together, were likened to the holy Ghost: so that the common people were wont to say, that when they sent their stuff towards Rome, The holy ghost was shut up in a male: 
The holy Ghost shut in a male.  as the Poet Homer writes, that in elder days Aeolus the king of winds, did give unto his good friend Ulysses, a male, wherein all the winds were shut & packed up together, the Western wind only excepted, which he must needs occupy himself, to bring him home. And even so went the matter between the holy ghost & the wind of the holy fathers of Trent,  
And now, when the father and the holy Ghost were agreed in one, and that the bulls were sealed, they sent them with expedition and haste to their dearly beloved sons, the Kings of France and Spain, and required of them by a Spanish Inquisition, to procure the said Bulls and Decrees to be thoroughly observed & kept in their Countries. So that the father, 
" Or, Tyrannical torture.  the son, & the holy Ghost, were all one heart and one soul: And have jointly received & established all the Decrees of the said council. And how (I pray you) could it come to pass otherwise: considering that the Bishops and Cardinals, are created by their holy father the Pope, and have promised, & are bound by a strong and special oath, not to take upon them, nor to conclude any thing, without having first the counsel 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 Bishops, 
Capi. Non decet. dist. 1●  to withstand the Church of Rome in any point, or to do, or attempt any thing against the same. Yea (saith he) as the son did come to fulfil the will of his Father: even so are all Christian people bound to follow and fulfil the will of their dear mother the Church of Rome, whereof the Pope (without all doubt) is the head.  
And this was the reason & occasion which moved the right honourable Cardinal Reignold Poole, 
In the Book of the Council in the 14 15. and 16. quest.  one of the three Lieutenants of the Pope, in the said council, to writ with great discretion and authority, That the whole convocation of the people, or common sort, gathered together, have no authority in the world to conclude, determine, or decide upon any matter, or matters, presented before the council: but that the same belongs properly to the Pope, who only is God's Lieutenant or Deputy, & shepherd of the lost and straying sheep. Upon this intent alone (saith he) is a council called free, common, 
Look in the leaf following.  or general: and not that therefore every one in general is free and licenced there to set forth his or their own opinion, or to determine or conclude any thing: for that is specially forbidden by the Council of Constance, in special and plain words: That no man, 
In the council of Constance, in the 15. session.  of what state & condition soever he be: yea, although he were an Emperor, a King, Bishop, or Cardinal, shall presume, or take upon him to speak or dispute against any matter which the holy Fathers (by the inspiration of the holy Ghost) are purposed and intended to establish, upon pain to be excommunicated and banished: yea, to be cast into a dungeon.  
Upon these considerations, was john Hus and Hieronymus of prague also burnt: because they would dispute by the Scriptures, upon those matters, which the holy Fathers had in hand to reason and conclude upon. It is a common saying, He doth wisely, that is warned by another man's harm. And yet, notwithstanding this example of john Hus, there was in the last council of Trent, a Bishop so stout, that he presumed boldly to say, That we aught not to call the Pope, The most holy Father: but simply, The holy Father: considering that Christ did not name his heavenly Father any otherwise, than holy Father: 
john 17.  & for that the Pope can not be greater than God, whose vicar in earth he nameth himself to be.  
But if the same Bishop had not quickly stopped his mouth, that word would have been a dear word to him. For they were about to have put him strait way in a hole, where he should have learned to know the pope's authority better. And likewise, 
Read hereof Pet. Pau. Ver. who was a great while in that council himself.  had not Petrus Paul Verge. bishop, with other brablers, packed away betimes, they would have played the like part with every one of them, as they did with john Hus at Constance. For although he was a Bishop: yea, and had before been a Legate, and the Pope's Deputy, yet he must have learned to know, that the Bishops, 
a That is, Touch not the head:  Prelates, and Cardinals, were not called thither to control and take up with taunts their holy Father and creator, 
b That is, For so it pleaseth us  the Pope of Rome: much less to correct Magnificat, out of Paul's writing: but rather simply, Inclinato capite, to say, Placet, unto that, which in the name of the holy fathers might be proponed to them: and then further, to help to keep the bread from moulding, like as a great while ago, by a Poet was prophesied upon them, saying: Nos numeri sumus, & fruges consumere nati, etc.  
That is so say: 
We are a great number,  
And belly gods borne:  
Devourers of victuals,  
Consumers of corn.   
Now, seeing that the Bishops & Prelates, have no other voices in the Council, but bore words, accounted for syphers, to increase the heap: how much less shall any thing be permitted or granted to the Lay men, which are not there received nor seen, neither in the Brew house, nor Bake house. In sum, the Council is not called Oicomenicum, or General; 
Wherefore the Council is called General.  as though every man might come & thrust in his nose there. Wherefore then? Because it is as an image or pageant unto us, and as a demonstration or show of a play or interlude, which doth represent & set out before our eyes the common & general Church of God, which hearken fully and wholly unto the voice of their shepherd, namely, the Pope of Rome: as was well noted and marked by the foresaid Cardinal Reignold Poole. And it was likewise openly set forth, in the Bull of the said Council of Trent, that it is, and aught to be of right, named a General or common Council, for this occasion, because all christendom generally are bound to hold, 
In the Bull De editio. of the counsels which begin thus, quum prop. and was set forth an. 1545 the 6. of Decemb. in the name of pope Paul the third.  and to celebrated the same with devout prayers.  
And to that end, they are by the Pope earnestly put in remembrance, that they go to shrift, and fast upon the Wednesday, Frydaye, and Saturdaye: And then on the Sunday be houseled, and go prunking in the Procession, and deal their alms: or at the lest say five Pater nosters, & five ave Maries: by the virtue whereof, they shall receive a sufficient pardon of all their sins, etc. What can they desire more? For as touching the sitting in the Chapter house, and there Sententiam subverbo placet proffer: that is, To say Amen, 
These are the words of the Bulls of Indiction  and to nod at that, which is pronounced unto them: that is permitted only to such, as of right aught to do it, or to whom it is granted by special privilege: as chief to the right honourable, the brethren of the Pope, to wit, the Bishops & Archbishops, and his dear sons the abbots, and other such like, as he himself doth set it forth in the Bull Indictionis. 
Bulla Indictionis.  Therefore truly were the Dukes of Germany, & the Protestants in a wrong box, when they said, That it was no Free, and General, or Common Council. For a sheep with one eye, would have marked that, that it was neither forbidden them, nor no man else in the world, to come to Trent, there to spend their money, to hold the Council, and celebrated it, with hearing of Masses, with Fasting, and with the saying of five Pater nosters, and five ave Maries: yea, the whole pardon was as well granted unto them, as to any Bishop or Prelate, or other that was there. But that was not the place where the muscles lay: They would gladly have had many voices in the Chapter house, and not to have declared their meaning with that word (Placet) only: but that they might likewise have disputed freely, and brought in, and alleged the Scriptures of God: yea, they would have had it flatly granted, that the Pope of Rome should not have been head and Precedent of the Council: but that every thing should be concluded out of the word of God.  
But (believe me) the holy fathers, and the Pope, were not so foolish: they did see more deeply into the matter. For, if they had once taken and put that horse home or collar about their necks, than were all the fat in the fire, and so the whole Church of Rome would not afterwards have been worth the paring of a rotten apple. Not, not, I warrant you. They will take heed of that. For there is one point which you shall never wrist nor wring out of their hands, which is, That all Councils are lame, maimed, cripple, and blind: yea, utterly void of any power, unless the holy Pope of Rome be their Precedent, directing and governing the same, as he thinketh good. For he is the very eye, and the five wits of the Councils: Therefore was it in the said Council of Laterane, 
Read the Bull of the Council of Laterane, set forth in an. 1512. in name of Pope jul. 2.  very circumspectly concluded, That though all Cardinals, Bishops, and Prelates were assembled, although they were barreled up together like herring: yet can they not hold any Council without the authority, will, consent and commandment of the Pope, if they should otherwise do, they should be plain heretics, and ungodly men: yea, they should be esteemed, thought, and taken as Chore, Dathan, and Abiram. The same was also before that, forespoken and concluded by the holy Father Pelagius 2. who did openly set forth, 
This is written in the book of Counsels in the 2. book and in the Decrees chap. multis den. dist. 17.  That all Counsels, which were holden without the Pope's consent, and commandment, are not to be reputed or accounted for Counsels, but for Conciliables, that is to say, for Riots, and unlawful assemblies.  
And that is the same which the Popes, Marcellus, julius, Damasus, Gregorius, & other more, did likewise jointly ordain and determine, as is plainly to be seen in the book of Decrees, in the 17. distinction: 
Chap Imo dum, in the 17. dist.  where it is in like manner by the Scriptures▪ confirmed: As for example, out of the 81. psalm, where it is written, I have said, you are Gods. Again, What soever you bind in earth, that is bound in heaven, etc. And it is also established & made sure with strong reasons: For that worshipful brother Thomas Ʋio, did openly declare in the said council of Laterane, That those which go about to make the Pope subject to the counsels, do even like unto them, 
Look in the fo●●said Council Lateranen. in the 2. ses.  that would make the father obedient to the child: the head inferior to the foot: the captain servant to his soldiers: & the shepherd underling to his sheep. So that now, Christ is no more made any account of in the counsels, nor his word any whit esteemed: but the pope hath all the charge & authority alone: he only is ensign bearer, & he doth set all in order. And upon that occasion it was determined, That the counsel of Pisa, being assembled without the Pope's consent, was no assembly of Jerusalem, but of the tower of Babylon, that is to say, A curse & confusion. In sum, it is apparent, that all counsels & ordinances in the world, and do nothing against the Pope's might, nor against the authority of the Church: for she hath overgrown the rod: She cares neither for scriptures nor Councils: she hath the holy Ghost pinned on her sleeve, and may do even what so ever she william.  
And therefore it is, that when soever the Pope doth set forth any Bulls, then doth he commonly add this clause or conclusion to the same: Non obstantibus constitutionibus, & ordinationibus Apostolicis, coeterisue contrarijs quibuscunque, that is to say: Notwithstanding all constitutions, ordinances or commandments Apostolical, nor any other thing what soever, contrary hereunto.  
Like as doth specially appear by the Bull of Pope Paul 3. set forth at the Council of Trent, in the year 1544. the 23. of February. So that he will not give to all the Apostles, to all the holy fathers, nor all the Councils, scarce one good word: yea, rather, he mocks, & plays bo peep with them all, and so goes on forwards with his business: For otherwise, if the matter were not thus handled, I would not give a pudding, for all the power and authority of the holy Church of Rome.  
For, to begin withal, these Heretics would give her a rap upon the pate with the Council of Mantua, 
The Council of Mantua.  which was holden under Pope Alexander the second, in the time of the Emperor Henry the fourth: where was concluded: That all those, which by Simony, that is to say, by bribery or gifts had obtained any spiritual promotion, or office, should be deprived. 
Simony of the Clergy   
Aha, the mother of God: where can you find, now a days, any chaplain or beneficed man, Bishop, or Cardinal, that climbeth to that preferment, without money or rewards?  
Secondarily, they would come & plague us with the Council of Rome, 
Council of Rome.  which was held in the time of the Emperor Phocas, where was ordained irrevocably, & never to be called back again, That all such, as with any gifts or rewards, or other like promises, were mounted up, 
Simony of Bishops  to wear mitres, should be banished and excommunicated. Yea marry sir, it were better that the Counsels were all at the gallows, than the holy church should be subject to that order.  
Then after this might they come in, and dash us in the teeth, with the Council of Triburine, 
Triburine.  which did forbidden any money to be taken for buryings: 
Burying.  what a gods name, who could digest that morsel?  
And to this they would add the Council of Basil, 
Coun. of Basil the 21 ses.  where was plainly and sharply ordained, That ●he Court of Rome shall not take any money for any Dispensations, Elections, Postulations, Presentations, nor any other Ecclesiastical offices, authorities, benefices, hallowings, blessings, not not for the very Pallium, or Bishop's mantle: neither to be paid under the colour of bulls, seals, nor amnuales, by what colour or pretence soever they might be done. Aha, friend: What an Eclipse would that breed in the Pope's purse?  
They would also come forth with the Council of Mentz, 
Council of Mentz.  which was holden in the time of Carolus Magnus, where was ordained, That there should be given again, and restitution made of all the goods & lands, which by bequest, last will, or testament, had been left to any of the spirituality, tending to any loss or hindrance of the right heirs. God's populorum! That were too bitter a Pill to swallow and digest.  
Then would they assault us, with the Council of Laterane, 
Con. of Laterane.  whereat by Pope Nicholas 2. and fourteen Bishops, was very solemnly, and irrevocably concluded. That the Pope of Rome should be chosen by nomination, the whole common people assembled together, the spirituality, with the College of Cardinals present. And if it should be proved, that any man should by rewards, gifts, bribes, or any other indirect means, attain to the same room, the same should not only be banished, 
The Pope an● heretic and Apostata.  but should likewise be taken for a shameless heretic, a backslider from Christ, and an Apostata. So that it should be lawful to pull him out of his seat, etc. Aha, my masters, what a piece of work were that? By that means they might overthrow, and clean root out the holy Church of Rome.  
Moreover & beside, they would prove, the pope Eugenius was by the council of Basil, judicially condemned for an horrible Heretic, and a shameless knave: and was deposed from his seat, as a wicked vile villeyne, who yet notwithstanding was after, by fine handling and pretty practices of simony, and also with force holpen again into his seat: and of him ever since, until this our time are all Bishops, Cardinals, & Popes, yea, and all priests in general, bred and sprung up like a litter of pigs farrowed of a fruitful sow. All which, one with an other, head & tail, should be banished, and esteemed for heretics, & ungodly knaves, if it were so, that the Counsels might bear any swinge, against the authority and estimation of the sea of Rome, and our mother the holy Church: but that I assure you would be to fearful a matter. And therefore must we (of necessity) conclude, That the Counsels can in no wise overrule the Church, nor by their commandments or ordinances compel her to any thing, no more than a Spider's web can hold or keep fast a Pie, or a Crow. But all Counsels must be subject to the holy Church, even as an obedient child is subject to his mother: yea, and they must always dance after her Pipe.  
Therefore, when as these Heretics and Huguenotes, do bring in a great heap of these Counsels, to strengthen their doctrine withal, against the Romish Church, they do but break their brains in vain. They may well 〈◊〉 avace, 
In the▪ 36. chapter of the council Eliberi.  that the Council Eliberinum in Spain, which was holden about the year 300. in the time of Constantine the great, did plainly ordain, That there should be no Images in the Churches, nor in no wise to paint, 
Images forbidden.  or carve any thing to be prayed unto.  
And they may allege, that in the twelve Council of Toledo, in two Counsels of Constantinople, the one under Constantius the fift, the other under Constantinus the sixth: and likewise, in a Council in France, under Carolus Magnus, did all with one voice, consent in the same. But we can not hear on that side.  
They may likewise bring in apace, 
In the first book of Counsels. ●oli. 627. chap 3.4.5.6.7.8.9.10. and so following to 25. Con Africa. can. 81 82.83. Milevitano can. 3.4.5. and in the decrees, can placuit ut quicunque ca quisquis dixerit gratiam de consecra. dist. 4.  and allege, That the Concilium Auristanum, did clearly overthrow man's free will, and justification by works: teaching that all our righteousness, all the good works that we can do, and all that is in us, must be imputed to the only goodness & undeserved mercy of God: that it is not in our natural power to prepare ourselves to mercy: but that we must receive all even as beggars by mere gift through meekness of the spirit. But in all this they do but lose their labour: and it is even as much, as if they would cut the air in twain: for we do not esteem all they can say worth a rush.  
That being done, they may bring in apace for witnesses, the Counsels Affricanum, and Mileteranum, wherein saint Augustine did set forth such stuff, as were enough to shame them, all praying to saints utterly overthrown: for that there was by perfect proof and express Scriptures proved and concluded, That neither is, nor ever hath been on the earth so holy a man, (Christ only excepted) which hath not been spotted with sin himself, and had need continually to pray for remission and forgiveness of his own sins. So far doth it differ from that then, that the Saints should have any sparkle of deservings remaining overplus. But all these authorities are not worth a nut shell: neither will we receive their witnesses.  
Moreover, whereas they make much a do with us, that the first council of 
a Read the Churchly history of Socrates, the 11. Cap. of the first book▪ and Sozomen. in the 22. chap. of the 2. book, & the decrees Cap. Nicena Syno dist. ●1. & Con.  Nicen did consent, That it was lawful for priests to marry, and that the Council of 
b Gan. Can. 1.4.9.10.14. and in the decrees Si quis discernit. Di●●incti. 28 ca Si quis nuptias. cap Si quis vel virginitatem. cap. si quis proprer Deum. dist. 30. & cap. Si quis vitupera●. dist. 31.  Gangrene did curse and banish all such, as under the colour of any cloister, religion, or spiritual state should forsake their wives, or deface the state of matrimony, 
c Read the decrees▪ ca quoniam in Romano. Dist. 31.  Whereunto the Council called sexta Synodus, consenting, did further and above that ordain, That no man should require of any priest, to make the vow of chastity, unless they of themselves were willing so to do. But all this is even as much as to knock at a deaf man's door.  
And if that they also (out of the said Council of 
d Con. 'Gan. can. 2. and in the de●crees. can. Si quis carnem dist. 30  Gangrensis,) and out of the Council of 
e Con. Ancyrano. 27.  Ancerano) kept about the same time of the Council of Nicene, will go about to persuade us, that they that eat flesh upon the Friday, or in the Lent, should not be punished nor condemned: yea, and that in matters of 
f Con. Gran. in the conclusion of the Council.  marriage, and eating of meats, we may not charge men's consciences, by the virtue of any new law or bond: all that is of Davie Duttons' dream, and we 〈…〉 wise give any ear unto it.  
Furthermore, they will brag much, upon the first Counsels of 
g Con. Nice. in the▪ 6. Canon, like as Ruffi▪ doth set it forth in his history.  Nicene, and of 
h Con. Const●●t. can. 2. beginning Qui vl●● a quamque Dioc●sim sunt Episcopi etc.  Constantinople, for that they did ordain, That the Bishop of Rome shall not have any authority or jurisdiction out of his own borders, (to wit, the lands nigh adjoining to Rome.) And again, upon the Council of 
i And peruse the council of Africa, in the first book of the counsels the●e you have these orders can. 92. and at the end of the counsels, are the letters of the council written to the Popes, Bonifacius and Cele●tinus.  Africa, whereas the craft and falsehood of the Popes of Rome, Sosimus, Bonefacius, & Coelestinus, were known and declared, (who had sought by falsifying of the Council of Nicene, to maintain their authorities.) Whereupon it was ordained, That no man should for any matter of difference appeal to Rome, or over the Sea. Which was also established in the Council Mile●etano. We have run to long before the dogs, to be afraid of these matters. Therefore they may go shoe the goose, and make children afraid with that, which they bring forth out of the third Council of 
l Con. Can. ● Can. ●.  Carthago, 
k In the con. of Mil. ca 21. Read also can. prisb. 11. quaest. 4. and can. psal. 4. ut presb. 2. quaest. ●.  and of the Council of 
m Con. Aff. can. ● and in the decrees ca 1. dist. ●9. Cap. Con. di 10. ca nulfas est dist. 1●.  Africa: As that no man might take upon him to be called The chiefest of the Bishops: or, The chief Bishop: or, High Priest: yea by the Rood, well said: we have our answer ready enough for that matter, which is, That men may in no wise take upon them to keep or hold any Council at all: yea, though they were never so well defended, both by the▪ Scriptures in the Bible: and by the holy fathers: unless they do well and fully agreed with the holy Church of Rome: for she hath full power and authority to altar all Counsels, and to make them void, of no value, nor effect: even as she shall think good: and to explain them as shall serve best for her purpose: yea, to tumble and toss them topsy-turvy, even as shall best serve her turn.  
And therefore, where as men presume so much to allege and bring in, the ordinances of the Popes, Gelasius, 
Ca Considimus 25. quaest. 1. canulli. 25. quaest. 1.  and Hilarius, which say, that the Sea of Rome is more subject and obedient to the Counsels, than any other man: either the Council of Basile, 
The council of Basil above the Pope.  wherein was determined and concluded, That the Council is above the Pope: yea, and that the Council may depose the Pope: All that is not worth a straw. For all the Balls that are served on that side the tennis Court, are easily smitten back and turned at the rebound, with half a word speaking: to wit: Saluo in omnibus iure Romanae Ecclesiae: Which is too say, The right and authority of the Church of Rome, in all points reserved. For this is the very taite of every Council, wherewith they are turned about as with a rudder, even whither the Pope will have them.   

The u Chapter. Wherein is taught, that the canons and decrees of Popes, can not bind the Romish Church, but that she is s●ill above all decrees, and may break and annihilate the same, 
The Romish church & the Pope above a●canons and decrees. Cap. 4. Cap. violatores. 25. quaest. 1. ca nemini. 17. quaest. 4. ca de libel●is. dist. 20. cap. nul. fas est. dist 19 This is set forth with plain words in the chapter Ideo permit tent ff. his i●a. 25. quaes. 1. Read like wise cap. preceptis. dis 12. & ca Si quis. 17. quaest 4.  so as she shall think good.  
THis same must be understood of all the former decrees, and canons of all the Pope's deceased. For although it be clear, that they are inspirattons of the holy ghost, against which it is not lawful for any man to speak: so as whosoever doth despise them, is void of the Catholic and Apostolic belief: yet that notwithstanding, they cannot therefore by any means close or shut up the authority of the Church. And wherefore? For that there is one common rule of the holy Church set forth, for an undoubted article of our faith, which is, That the Romish church is she, which doth give to all Pope's decrees, their full power and might: provided always, that she herself, is not in any wise subject to the same, by reason that she hath a full power always to make such decrees and ordinances, when soever it shall please her, as having power, and being head over all Churches, from which point no man may descent. So, after this manner, doth she give and grant to the decrees, 
Popes against their own decrees.  full power and authority, with this exception, That she herself will in no wise, incline or yield to the same: but that she may do any thing against the same, whensoever it shall please her. Even like as Christ did teach the people, as having might, authority, and power of himself, and not like unto the Theologians, or Pharisees, which durst neither put to nor diminish or take from the same. And even after this manner it followeth with the Popes. They give the decrees their authority, and yet notwithstanding this may they do (as masters and Doctors of the law) even when they list, against their own laws and decrees▪ and therefore the decrees and Canons do not conclude any thing at all, without this exception, That the Church of Rome may always understand, interpret, and expound the same, as she shall think good. And hereupon it comes to pass, that in all decrees, one of these tales is joined, to wit, Reserving always the right and title of the Church of Rome: or, So far forth as the Church of Rome doth thereof allow▪ And so hath the high and renowned jurist or Lawyer Philippus Decius written: 
Philip. Decius in ca 1. no▪ 49. de constit.  namely, That all decrees and Canons are (by God's appointment) subject unto the Pope of Rome. It is very true, that the holy Fathers and Popes, Gelasius, Felix, 
Cap. confidimus. 25. quaest. 1. ca constit. dist. 10 ca contra statut. ca sunt quidam 25. quaes. 1. ca ideo permittente 25. quaest. 1. ca justiciae. 25. quaest. 1.  Sosimus, Vrbanus, and Leo 4. have concluded, That all the decrees and ordinances of the Pope, being contrary to the old and former decrees and Canons, should be void and of none effect. And whereas Gregory hath likewise ordained, That whensoever any Pope will have his Decrees observed, then must he è contrà, observe the decrees of the Popes his predecessors. But upon that the gloze saith, Hoc non credo: 
Upon the before written chapter, const. dist. 10.  which is, I do not believe that. And is not that answer grounded upon good reason? So that we may boldly conclude, That the holy Church will not be bound nor penned in by any Decrees. she is like unto a Cat, she can not be forced or compelled. For else might these Heretics, and Huguenotes choke the holy Church with her own decrees. For they would bring forth this Canon, ut quid Canon: 
De consecr. dist. 2.  prima quidem Canon: Non hoc corpus: and such other like. Thereby to teach, that there is but one ghostly or spiritual food set forth in the Sacrament, which is received only by faith, 
The sacrament a spiritual food.  and not eaten nor swallowed up with the teeth. Further, they would come out with the decree in the chapter, Legin●us: ff. Quid enim, dist. 93. thereby to prove, That all Bishops have like authority, 
Bishop's like in authority.  in what place soever they be, whether at Rome, or at Canterbury: and by that means should all the authority of the Pope become cripple and lame: which were a pitiful case. 
By this the lay people aught to receive in both kinds.  They would go about to teach out of the Chapter Vbinam. distinct. 96. that they aught likewise to come into the Councils, and to have their voices in the Consistory: 
Cap. comperimus de const. dis. 2. Fra Petrus ca lacrimae. ca sacrifici● ca dici ca magna pi●tas. ca facilius. ca convertimin. & more other de penis tent. dist. 2.  even as well as the anointed Priests: which might bring in a great confusion & disorder. They would maintain by the decree of pope Gelasius, That the cup in the Sacrament, aught likewise to be ministered to the Lay people, according to the institution & ordinance of Christ: for the Gela. doth esteem them for terrible blasphemers of God, & robbers of the church, which in that case do not follow the special commandment of Christ. They would with the decree in the chapter Placuit de consecra. dist. 4. bring free-will to the gallows. 
Ca Si quis docuerit. ca Si quis discernit. dist. 28. & ca Si quis nuptias. dist. 1●▪ ca Nicaena. ca Si quis vituperat. dist. 31. ca deliciae. ca quisquis ca quod dicte dist. 41 cap. Si quis carnem. & cap. Si quis presb. dist. 30. ca cleric. cap. pastor. ca viduas. 1. qu. 2. ca gloria episcopi. ca concesso 12. quaest. 2. & cap. duo sunt genera ca cleric. 13. quaest. 1.  They would rid Auricular confession out of the way, and utterly confound the defending of Priests to marry, and quite abolish the forbearing of flesh: yea, they would throw down fastens even, and jacke a Lent, and break both their necks.  
Besides all this, they would pluck down all Bishops and Prelates, all Abba●s, Monks, and Canons, from their riches, wealthiness, and merry days. And would make of them poor beggars with Pokes: because it is ordained by special words in the Decrees, That spiritual persons shall not enjoy any lands or possessions. And even so would they dispossess the holy father the Pope, of all his patrimonial goods and heritage, whereof Saint Peter (by his testament) hath put him in plentiful and peaceable possession: and would leave him nothing but this bore devise or proverb: Aurum & argentum non est mecum, That is to say, I have neither gold nor silver by me. And so, where he is now a rich God, they would in stead thereof, make of him a poor devil: and then they would drive all Priests and parsons, Monks, Friars, and nuns, into their Churches and Cloisters, even as men would drive a heard of swine into their Sties▪ and that by force of the decree: Cap. Clerici. causa. 14. quaest. 4. and cap. pervenit. dist. 86. and more such like, which are written in the 86. distinction.  
And now note another thing, which is worst of all: they would maintain, that all Priests, Monks, and Canons, with all the hellish, shorn, and greasy swarm, are ex●●●able and shameless heretics: yea, accursed and false thieves▪ and that all Cardinals, Bishops, and Popes, have effectually and Ipso facto, forfeited all their offices, authorities, benefices, & prebends, according to the decree: Si quis: dist. 69. cap. Null●●. cap. Baptisando. 1. cap. Quicquid cap. Placuit. and an innumerable company and, too long to rehearse. So that herewithal should our dear mother the holy Church of Rome be clean rooted out, and spoiled of all her goodly treasures, riches, possessions, and governments: and in the end should utterly lose her credit & countenance: and being forced to play the bankrupt, should be driven into an hospital, there to end her sorrowful and miserable days.  
Therefore let every man, which will pretend to be a good and faithful member of the holy Church, look well about him, that he in no manner of wise, for any thing that may be, do extol the decrees so high, that the holy Church of Rome should be subject unto them: but let our holy mother always remain unhindered, at liberty and free, that she may freely, as touching all Decrees, Canons, writings, and ordinances, dispense, ordain, judge, dispose, order and reserve: and in sum, bind the devil upon a cushion: for she neither may nor will be constrained in any matter: considering that she is like unto these old Foxes, which can not be taken in any trap: She can leap over all gates, and hedges, over all ditches & quagmires, over all parks & pales, and she hath no other order nor rule, but what she thinks good, even her own devotion, her good intent, etc. And to conclude, that which she perceiveth to tend most unto her pleasure and profit.   

The vi. Chapter. Wherein is concluded, out of that which is aforesaid, that the benefit and profit of the Church of Rome, is the only rule and direction of all scriptures, decrees and Counsels.  
Hereupon may we boldly conclude, and out of that which is said before make a most true and infallible general rule, 
The holy Church of Rome the very knot of all writings decrees & counsels.  That neither the holy Scripture of the old and new Testaments, nor the writings and doctrine of the old fathers, nor Counsels, nor Decrees, nor any other institution or ordinance in the world, can be specially holden for the certain rule of faith, whereunto the Church is bound: nor yet for the traditions and institutions of the holy Church, which all Catholic men are bound to believe, upon pain of damnation. But the estimation and benefit of the holy Church of Rome, is the only principal & most sure rule & direction whereby all Scriptures, counsels, ordinances and decrees must be guided and governed. Yea, it is the very prick, the white and the but, whereat all good Catholic christian people must shoot all their arrows, and lay their just level. Therefore, whensoever the holy Scripture will serve, the turn of our dear mother the Church of Rome, she may accordingly use it: and wherein so ever the Counsels can do her any service, she may command them: and when the old Fathers say any thing, that can further her cause, she may allow it and let the rest go.  
Also, wherein soever the decrees may further her purpose, she may have them in reputation, and make them equal with God's word. But whensoever the Scripture doth make against her, she may find a gloze, or an Allegory upon it, and so cover the matter with a blue mantle. And when the old Fathers writ any thing, which sounds against her holiness, she may thrust them out of the doors, and sand them packing. And wherein soever she doth mislike of the Counsels, she may admit & approve other counsels against them, and so drive one thunder away with another. And when soever the decrees tend any thing against the maintenance of her honourable state, she may boldly deface them, & set an earmarke on them, which she calls Palea, that is to say, Chaff, or Straw: or else she may sau●e them with something, & add unto them a gloze of Accursius▪ or Panormitanus: or of john Andraeas, which will bring the matter in frame.  
As for example: Whereas almighty God doth by his holy word command, That no man shall make any image or likeness, 
This is so set forth in the council of Nice in actione 4. and is likewise set out by Eckius in his Man.  that is spoken only for the jews. And as the Council of Africa (only because of the ambition of the Popes of Rome, who would have questions & suits to come before them, and there be determined) did ordain, 
b This forbidding standeth in the first book of the councils Con. Afric. can. ●2 and the letters of the pope's which had procured to have all appeals sent to Rome, are set out in the end of the counsels.  That no man should transport any matter over Sea, by appellation, and such like. Thereupon shall her 
c Ca Plac. ut Pres. 2.4.6.  Gratianus graciously gloss, excepting only, such as shall appeal to Rome. And whereas Pope 
d Ca Comperimus de con. dist. 2. & the gloss upon the word aut integra.  Gelasius doth command, that every one (which will not shamefully separate the Sacrament of Christ) shall minister the supper of the Lord, under both kinds, to wit, of bread and wine. That must be understood only, upon all priests: and so like upon all other.  
And when as they can find no good gloze to cover the matter withal, than it is sufficient to say, 
e Even so doth the gloss answer upon the demand in the Cap. Constitutionis, dist. 10. whereas is said, That no Decrees are of value, which descent from the good seed.  Non credo: I do not believe it: or, 
These bytextes doth the gloss bring upon the decrees, That every man shall receive the Lords supper incontinent as the consecration is done, cap. peracta de consecratione. dist. ●.  Hoc antiquum est, This is ancient, & happened In illo tempore, In that time, etc. In sum, she will use the matter so handsomely, as shall make most for her own advantage. Then you may perceive well enough, that she is like the honey Bee, which will sit upon every flower, and fetch out of every one of them that which serves her turn, to fill her hive with pleasant and sweet honey: and what soever is not appliable or agreeing to her purpose, that she leaves untouched. Therefore, the foundation of the holy Church of Rome may very well be called, A Bee hive, having the property of a tub, wherein all manner of pleasant things are put.   

The seven. Chapter. Wherein is declared, that the Church of Rome can likewise help herself with the opinions and doctrine of the old Heretics, in following the same, when it serves for her purpose.  
Now, so far it is from our dear mother the holy Church, to be afraid to spring over the pales of the holy Scripture, 
holy church helps herself with the opinions of heretics.  ancient Fathers, Councils, and Decrees: that often times she will go and solace herself in the pleasant meadows and green fields of the old heretics, which have always been extreme enemies and directly contrary to the holy scripture and the Fathers: and of them doth she borrow very many goodly jewels, 
Read Augu●t. in the book of Heresies, and where he writes against the Pelagians Ephes ●. 8. Phil. 2.13.  too furnish & beautify her Gabanet, or be Hive withal, For it is well known and evident, that she hath learned of the Heretic Pelagius, That we (notwithstanding the fall of Adam) do still possess a free will, and have power to justify ourselves, and to fulfil all the commandments of God, if we ourselves will: and That it is not the only grace of God, whereby we are justified, 
Rom. 3.24.  as Paul doth teach: but an helper only, after that we of ourselves have prepared our selves thereunto. Also, 
In the council of Trent in the 7. sess. Can. 10. & in the 14. ses. can 8.  That Christ did by his death merit: for original sin only: and that for all other our daily sins, we ourselves must answer and make sufficient amends. Of the Messalians, or Euchites: & likewise of the Pelagians, 
Theodoret. in the 4. book of the Heretics.  she hath gathered, that baptism alone, doth not make us perfect Christians: but is only necessary to wash away our original sin, & to help us out of our first shipwreck. 
Cap. omnes fideles. dis. 3. cap. ●. de poenit. dis▪ and in the 4. book of the Sent. in the 14. dist. ca 1  But if we fall again, & so run in danger of a second shipwreck, them we must seek for another plank to help us out of hazard. she hath likewise sucked out of the breasts of the Messalians, to mumble out her Matins, The seven Psalms, and the Pater noster by▪ number upon a pair of beads, and with a burning candle: pretending thereby to obtain great pardons, and to do unto God great service. Also, whereas she doth use spittle in baptizing after that the devil is conjured: 
Theodoret. in his 4. book count. haeret.  that she took of the Messalians, who did teach, That men might drive away the devil with spitting. Of the Saturnialles, Ebeonites, Tatians, and Encratites; she hath learned, That the state of Marriage is unclean and spotted: and that such as will please God, and be clean purified, must wholly refrain themselves from it. Also, That there is great holiness in abstaining from eating of flesh, and using of certain other meats: although she hath set the things out under another colour, to the end men might not know from whence they come. Besides this, she hath borrowed of the montanists many new fasting days, 
Apollonius in his book against the Montani●s. and Euseb. in his 5. book, cha. 1●  which she hath commanded and confirmed, to be observed, upon pa●ne of great punishment: and beside that, on or cements. In the school of the Coloredlanes, she hath learned to pray to the holy Virgin Marie, 
Theodor. in the 3. book Epipha●. in the second part of 3. book in the 51. Heresy. Theodor in the 1. book  and to immolate or offer up her oblations. Of Marcus the sorcerer and Heretic, she hath learned to use in her service, & sacrifices, certain strange words, in Hebrew, and other languages. Of the Anthropomorphites, to paint God the Father in the form of a man, with a grey beard. Of the Gnostikes, and Carpocratians, to set up images of Christ, and other Saints, 
Irinaeus in the 1. book against Heresies in the 24. Chap.  and to worship the same with censing, and other manner of devotions: unless men will say (as Eusebius in the 7. book of histories in the 18. chap. doth declare) that this erecting of images did first spring from the Heathen. And last of all, she hath learned of Simon the sorcerer, & father of all Heretics, 
Act. 8.19.  to give bishoprics, & Benefices, Mass, Mattius, and Sacraments for money, and yet not to cell them. For it is but a simple bargain or contract, which the Lawyers call, Do, ut des: I give, that thou mayest give again: Even like to Simon, who would give money, to receive the holy ghost. So that it is very plain & apparent, that she can help herself well enough with the doctrines and opinions of Heretics: and suck out of them, what she thinks good, to carry into her Bee hive. Yea, she doth in many things agreed with the Koran of Mahomet, and with the Turks religion: 
Azoar. 1.  as specially, in many pilgrimages, in praying unto dead Saints, in the observing of fasting days, in divers sorts & orders of Monks, and particularly, in the doctrine of free-will, and justification by works. Now, whether they have borrowed that of Mahomet, or he received it from them, by reason he had a holy Monk, one Sergius, for an assistant & companion: I refer that to the judgement of the Doctors of Loven. Thus much once by the way, that it is easy to be noted, that it is all one per dominum, and all diet in one fat: and that she is like to a cunning spinner, which can make good thread of all sorts of flax.   

The viii. Chapter. Declaring that the Church of Rome hath likewise borrowed many things of the Iewes, which she doth set forth and hold as articles of the faith.  

The holy Ro. church borrows many things of the jews.  Now, as touching the jews, she hath not forgotten to follow them sundry ways: and that is apparent enough, in that which our master Gentianus hath declared in this work. For he will maintain, that the Transubstantiation of the bread into the very body of Christ, and the changing or turning of the substance of the wine into his very blood, may be proved by the testimonies of the jewish Rabbins. And that is without doubt: for one of their Rabbins named, Rabbi Moses Hazardan, writing upon the 136. Psalm, where the Prophet saith, O Lord thou givest all flesh their food, saith thus: This text doth fully and wholly agreed with that which is said in the 34. Psalm: Taste, and see how pleasant the Lord is. For the bread or meat which he gives to every man, is his flesh: and with the tasting, or with the eating, it is turned into flesh Out of this hath a good Monk & a Catholic writer concluded, That this jewish Rabbin did well understand Transubstantiation: 
Petrus Galatinus in his book Of the Secrets of the Catholic truth. in the 6. chap. of the 10. book  which he doth yet again confirm by another, named rabbi Cahana, who uttereth marvelous & wonderful speculations, upon that text of Moses, where jacob did promise' to his son juda, an unspeakable & unmeasurable quantity of wine & milk, by these words: He shall bind his foals to the vinetree, and his asses to the noble vine branches: he shall wash his clothing in wine, & his mantle in the blood of grapes: his teeth are whiter than milk. For out of these words of jacob, doth the foresaid Rabbi conclude, That the ass doth here signify Messiah, into whose body and blood the wine shall be changed. See now, is not this a strong & an invincible foundation, against which the gates of hell can not prevail? For that agrees even as well together, as a fist in Gentianus nose.  
Besides this, are established out of these Rabbins, the suburbs of hell, and by them declared, That the holy Fathers are lodged there, against the coming of Messiah. For that could the Rabbins finely fish out of that, which is written in the book of Ecclesiastes: 
a This you shall ●●●de written in one of their books called Midiasc●h●l●t, which is▪ to say, The explanation of the Ecclesiastes, or sentences of Solomon. Eccle. 7.13.  There are some just, which are killed in their righteousness. Doth not this serve well for the purpose?  
Furthermore, out of the Thalmoode is proved, that Marie, our Lord JESUS Christ's mother, was conceived without original sin. For one of their Rabbins called Rabbi judas, Simons son, doth so speculate, saying, That the 
b In the book called Galirasepa, which is to say, The explaner of the hid or secret things  matter whereof the mother of the Messiah should be generate, was formed before that Adam fell, and so preserved from generation to generation, without polluting. And this doth he teach out of the Psalm, wherein is written: O Lord, seek out the plant which thy right hand hath planted. Is not that marvellously well alleged, & the nail hit right on the head? Verily, it may very well be compared with an other doctrine of theirs, where they say, That God in the beginning did make two Whale fishes, a male and a female, and fearing lest they should bring forth a monstrous generation, he killed the one, and so laid him in pickle against the coming of Messiah: 
Read Munster in his Hebrew Dialogue of Messiah.  at which time he will kill the other likewise: and then shall the jews make a banquet thereof, and have noble cheer: for the one Whale fish they shall eat fresh, and the other well powdered. And I marvel, whether they will not bid our dear mother the holy Church of Rome to their banquet. But in that they may well enough bear one with another: it is enough for us to know, that they have likewise established the foundation of their belief and doctrine upon the Thalmoode of the jews: which is a marvelous great book, wherein all their Caballes, that is to say, all the doctrines & monuments of their Rabbins, all their dreams and visions, all their profound and bothomles speculations, & strange jests, are heaped up together like a dunghill. But now, for that we shall not need to rehearse every thing particularly, it is most true, that the nation and Caballa of the jews is the best ground, and the truest well spring of all the ceremonies of the holy church of Rome. For that is specially set forth & noted in the book of Decrees, where it is written. That she hath borrowed her Ember days of the jews, 
Cap. jeiunio. dist. 76.  whose order and manner (saith the text) is the original spring whereunto the holy church must stick fast.  
Yea (I pray you) who is so gross and dull of wit, that can not conceive of himself, that she hath had of the jews the very example or pattern, whereby she hath made and counterfeited, so many fair & goodly ordinances, statutes and ceremonies? Whereby she hath workmanlie wrought all her silken, gilce, and embroidered copes, vestments, and miters, even as with a fine needle: & all the rich relics, prounking jewels, altars, candlesticks, candles, and torches: and to be short, all the goodly ornaments, which you may see in the church, were made by the example & pattern of them. And their Sancta Sanctorum, that is to say, The Holy of Holiest, or The most Holy place upon earth, which she hath pact up at Rome, in a corner of a chapel, at S john de Laterane: whereof hath she gotten that, but only of the jews, in whose Temple at Jerusalem, the innermost & most secret place where God did sometimes appear, called in their language, roods radaschim, that is to say The holy of holiest? For in place of that, they had there the Ark of the promise, with the covering, called The Mercy seat, or Propitiatorium: wherein was kept a viol with Manna, and the flourishing rod of Moses: which things our dear mother the holy church of Rome can not come by: and therefore hath she set up another chest, with relics in it, wherein she doth keep very gingerly and devoutly, the foreskin or Circumcision of our Lord jesus Christ, with his slippers, and his navel skin, as plainly appeareth by the verses, which stand written before the same place, which are these under written: 
Circumcisa caro Christi, sandalia clara:  
Ac umbilici, viget hîc praecisio chara.   
That is to say: 
The foreskin of Christ,  
And his slippers likewise:  
With the skin of his navel,  
In this cofine lies.   

Read over and peruse the decrees thoroughly in the 1. dist. de co●secrat. and specially the 2. chap. Item the dist. 21.23.77. thoroughly, and many other more. Item peruse thoroughly the book of Durandus, and specially where he speaks of sacrifices and altars.  Now, after all this, have we not borrowed of the jews, even our holy father the Pope, and all our Priests and Deacons: yea, all our Temples, Churches, offerings and sacrifices? ye● marry have we: or else all the holy fathers and Popes have falsely lied in their hearts, which have scraped together the books of the decrees: yea, and then must Durandus, What? do I speak of Durandus? yea, (I say) all our stout Catholic doctors have dallied with us, whereas they give us to understand, that they have borrowed all that of the jews. But what is this to the purpose? Truly we have learned in their Pharisees seat and Synagogue, That such must be hanged, which break the emperors placard: and will rather depend upon jesus Christ, than upon the ordinance of the Church. Have not the Doctors of Loven likewise borrowed of them the name of Rabbottenu, 
Touching this lo●ke upon the scripture. john. 12.12. Matth. 23.7.  or Rabbini, that is to say, Magistri nostri, which soundeth in our mother tongue, as much as Our masters: provided always, that men may not say Nostri magistri, for that were heresy, but we pronounce it after the jewish phrase, setting Nostri after Magistri, as if we should say, Masters ours, and not Our masters. Item, that men must set them at the upper end of the table? and the kill of Prophets and Martyrs, and th●n make them goodly tombs? for therefore it is that they do maintain the shrines of the Martyrs in such prayer and worship, in witness (as Christ himself said) that they are the children of them which have murdered the Prophets of God, 
Mat. 27.6.29.31.32.  and the martyrs or witnesses of Christ jesus, and will follow the steps of their forefathers, but it is not needful to rehearse all things particularly, considering that the holy Church hath set forth a general rule hereof in the book of decrees. For in the same text, where it is said, That they have learned of the jews to anoint their altars, and to trim them with many proper things, is argumented and reasoned thus: 
Cap. consecrat. Si qualiter ergo de consec. dist. 1.  Seeing that the jews which did but serve in a shadow and dark figure, did notwithstanding all those things: how much more aught we being by duty bound to do the like: to whom the very truth is manifestly revealed. Whereby men may plainly perceive, that is very lawful for the holy Church: yea, and that of duty she aught to do all things, whatsoever the jews have done heretofore. So that it is no marvel, that she hath of herself set up so many new ceremonies, and sacrifices, and brought in so many patrons & Baalims', 
Baalim, is as mu●ch to say in Hebrew as a captain, a defender, a master, or such like: and therefore they did name dead persons and other creatures which the people did choose to be the●r patrons or captains, and advocates, Baalim.  builded altars, and erected chapels in all high places and ways: and that she doth daily kill the Prophets, and doth crucify Christ again in his members. For seeing the jews have done so, she is much more bound to do it. And upon this point is the before alleged text very plain and clear, saying thus: Hereby it doth appear, that men may allege and bring in good arguments and instructions upon the examples of the Infidels. Which doth serve our purpose very well, to the setting forth of this our purpose, considering that hereby is apparent, that matter which we have in hand, to wit, that our mother the holy Church, is not subject to any Bible or word of God: and much less to any Counsels or Pope's decrees: but may dung her ground with all kind of dirt, and may make her Bee hive fat.   

The ix. Chapter. Wherein is declared, that the holy Church of Rome hath gathered many things of the doctrine & examples of the Heathen, which she hath converted and turned to her own commodity and profit.  
YEa, here it is plainly to be seen, 
The holy Romish Church doth follow many examples of the heathen.  that she doth not help herself with the jews only: but likewise with all sorts of false doctrine, religion, and examples. So that it is evident, that she hath followed the steps and Religion of the godless Infidels, as well Romans as other, wheresoever the same might serve her turn. For out of the round Temple at Rome, which is called Lady Rotunda, which was in those days by the Heathen dedicated to all the Gods, and to that end was named by a Greek word Pantheon: thereof hath she made (following the said Heathen) a Temple for our Lady, and all the Saints. 
All Saints in place of all heathen gods.   
But is were mere foolish to stand upon one example, thereby to prove a matter, whereof all the books, and the whole Theology of the Catholic men is full even to the top. For the very foundation itself of their doctrine & divinity, is much more deeply grounded and built upon the doctrine of Aristotle, than upon any, either Prophet or Apostle: by this same token, that at this present, a Doctors hood, or the Caputium of a Theologian or Divine at Loven, is called Aristotle's breech or Codpiece. Yea, and moreover, the most part of all our Scotistes, Thomists, Albertistes, Occamistes, Realistes, Nominalistes, and other Doctors, are sprung up, of Aristotle, of Plato, of Porphyrius, Averroes, Abeupace, and such other like Saintes, even as out of their head spring and principal well.  
In so much also, that the Doctors and Theologians of Colen have very wittily concluded: That Aristotle hath been Praecursor Dei in naturalibus, sicut johannes Baptista in divinis: that is to say, Aristotle was the forerunner of God in all things natural, as john Baptist was in things divine and supernatural. And for this cause, 
This doth P. Bernardo of Luxenburgh witness in the book called Catalogus Haeveticorum.  amongst other, hath the holy Church condemned Martin Luther, for that the doctrine of Aristotle (which is the very mother of the divinity of the Louanists, sorbonists, and Colenars) was by him rejected, and nothing set by. After this doth the worthy Bishop Durandus testify, 
Durandus in the book called Rationale divinorum of●icior▪ in the first book in the rubric De Dedicatione Eccle.  That the holy church did learn of Nabuchodonozor, to hallow their churches, and altars, even like as he caused his golden image to be hallowed and consecrated, which he would have all people and nations to pray unto.  
So that it aught not to seem strange to any man, that the Church (according to his example) doth likewise cause Heretics to be burnt, which will not pray to her images, considering that he caused the three young men of the Hebrews, Sidrach, Misach, and Abednago, to be thrown into the hot burning oven, because they denied to pray unto his consecrated golden image. But what need I to trouble myself much with these matters? The children in the streets do know well enough, that a great many of the ceremonies of the holy Church of Rome, are gathered out of the ordinances and religion of Numa Pompilius king of Rome. For the decrees, 
You may read this in the book of Decrees cap. Clericos ff. pont. dist. 21.  and the book of Sentences do very cunningly set forth, that from thence they proceed: and that, in these days, men call the Pope in Latin, Pontifex, because Numa Pompilius caused his high Priests so to be named. 
In the 4. book of the Sente●. ●etri Lombardi in cap 10.  From thence likewise the generation of Priests hath issue. For like as Numa Pompilius had his Flamines, 
Numa Pompilius.  Arches●amines, and Protos●amines appointed: even so now hath the holy church her Sacerdotes, that is, her Priests, her Archipresbyteroes, that is, her high Priests: and her Protonotaries: 
In the 7 book of the 〈…〉 at 〈◊〉, an 54 cap. 2. dist. 21.  as by plain words is to be seen in the book of decrees. So that Eberardus Bishop of Saltzburgh, about 200. years ago, at a general assembly (called a Rii●x day) did very well & rightly, in naming the Priests of Rome, Flamines Babyloniae, 
Petras de natali. lib. 7. ●ap 3. D●ran 〈◊〉 divino of●●. b 7. Rubr. de festo S. Petri.  that is to say, Babylonish Priests. And hath not our bear mother the holy Church ordained the bonfire of Peter ad Vincula, in place of a holy day, whereon at the same time the Heathen did make bonfires to the honour of the Emperor Augustus? 
johannes de Voragine in h●stor. ●ombar●i, cap. 105. Bapti. man●uan. fast. 8.  And likewise the other saint Peter's day, which is commonly calls Saint Peter's Seat: is not that come in place of another bonfire day, 
Durand. rational divino of●i. lib. 7 Rubr. de ca●●ed. Petrus de catho. lib. 3. ca 140. Bap. Mant. f●●t. 414.2.  which the Heathen did observe at the same time? And Candlemas▪ (I pray you) what is that else, but a kind of Candlemas which the Heathen did use, whereon they, even at the same time of the year, used fire with burning of torches and candles, in the worship of Ceres, Proserpina, and Flora? And of whom have they learned (I pray you) that every man must serve God, according to the usage of his own country, & as his fathers have done before him, but only of Pythagoras, and of Plato? 

Pythagoras in the first verse of his golden verses, or aureorum carminum.  
Plato in his book called Timeus, whom many as well greeks as Latins have here in followed. Ezech. 20.18.19.   A thing directly contrary to the commandment of God, who saith by the mouth of his Prophet Ezechiel: You shall not live after the commandments of your fathers, neither observe their statutes, neither pollute yourselves with their idols: for I am the Lord your God. You shall live after my commandments, and you shall observe my statutes, and follow them. Where have they fished out the legend of Saint Margarete, but only out of the fable of Andromeda, or Hesiona, the daughter of Laomedon? And what is their S. George, 
S. George.  but a dumb or mumming Perseus, or an Hercules on horseback? 
Chrystopherus.  And her Chrystopher is a new Polyphemus or Nessus. And her seven Sleepers, are not they of the kindred of Endymion? After all this, what doth this mean, that they have so specially commanded, That all their altars should be set toward the East, but that they will directly herein follow the example of the Heathen, who in honour of the Sun, whom they named Apollo, did in all their prayers and offerings turn themselves towards the East? Considering especially, that God had for the same cause forbidden the jews, to be like unto the Heathen in that point, as to turn their faces towards the East. But the holy Church (as touching this matter) was much wiser tha● God: 
This doth Guido de monte Rocheri● writ in his book called Enchei●id. sacerdot in, that is to say, The Manuel of priests in titulo de Sacramentis Eucharist.  for she w●ll hereby give to understand that Christ is risen or sprung from the highest: and that af●er the doctrine of Aristotle & other Philosophers, the East is on the right side of heaven, where as Christ, at the day of judgement, will place his elect. Is not this a deep speculation? Who would ever have thought, that such doltish Asses, could have found out such a great and profound secret, which God himself did never think on?   

The x. Chapter. Which concludeth, that the Church of Rome hath gathered all these before named pieces together, and taken out of them, what she ha●h thought good, which are called [Traditiones Romanae Ecclesiae] that is to say, The traditions of the church of Rome, and the foundation of our beleef●.  
But if I should now bring in all things particularly, to pro●e, 
Traditions of the holy church  h●we that our dear mother hath (very finely and subtilely) brought in & mingled the Philosophy and Poetry of the ethnics, with her Religion, and God's service: I should have work enough for seven years. Therefore this is sufficient for us, that by this it may well be perceived, that she hath gathered her holiness and ceremonies, as well out of the Heathen authors, as of the jews, & old Heretics, and brewed the same all together so cunningly, that it is a marvelous pleasant cup of drink, to swallow down without any chewing. So that now we may stoutly conclude upon the former question, what that is for a beast, which men call Traditiones Ecclesiae, The traditions of the Church of Rome. Seeing we now well perceive, that her foundation & ground stands not upon the writings of the Prophets and Apostles, 
Ephe. 2.10.  (like as Paul would in his time have maintained:) much less than upon the Counsels, Fathers, and decrees: but it is partly founded upon the Scripture, being first well glossed and sophistically handled: partly out of the chiefest writings of the old fathers: partly out of the scum of the Counsels and decrees: partly out of the fine flower of old Heretics: partly out of the Caballa of the jews Rabbins: and lastly, out of the Theology of Numa Pompilius, the Philosophy of Aristotle, and out of the examples of the Heathen.  

This was even thus concluded at the last council of Trent, in the 3. session. where as the determination of the Church was made equal with the Scripture.  Now all gathered together on a heap, and baked in a cake, are called Traditiones sanctae Romanae Ecclesiae, The traditions or commandments of the holy Church of Rome. Which upon pain of damnation of the soul, and the body, to be burnt in fire, must of necessity be believed of all men, and holden in as great reputation, as the word of God itself, which is written in the holy Scriptures.  
Therefore it is, that the books of the holy Catholic subjects of the Church, 
The Indians have in one part of the country a manner of garment made of the feathers of Popingates of all colours, & the more fantastical & changeable that their garment is, the more it is esteemed.  as Eckius, Piggius, Hosius, Bunderius, Asotus, Ruardus Tapparde, johannes Latomus, johannes a Lovanio Franciscus Sonnius, Gulielmus Blindasinus, jodocus Ravestein a Tileto, and other more, are finely set forth and bravely decked with feathers of all colours after the Indian fashion, and trimmed up with all costly stuff, even like Saint james wi●h his shells: and sometime they fetch a witness or authority out of the Scripture by the neck, sometime out of the fathers: then a Council out of a corner, & a decree of some Pope or Bishop: sometimes they bring out an example from the jews, and an allegory, or some tri●le out of the Thalmoode: and now and then a syllogism out of Aristotle or Porphyrius, or else a verse out of Virgil, or Ovid, and such other like, skipping and leaping like Monkeys, from one place to another, & so help themselves with hands and feet, and with all the ●●●mes of their body. Provided always, that they hung still as fast on their principal foundation, as a thief on the gallows: to wit, That the holy Church cannot err, nor by any means go out of the right way. For as long as they hold that end fast, they can never lose the thread. And it is but folly to talk: the Heretics must needs be taken in the trap: for if by chance they scape out at one hole, they are by and by caught in another. After this, they brew you a noble and pleasant drink, jumbling the old fathers and the new together, the true with the false. And if they can once catch an Augustine, or an Ambrose, by the neck, then will they after that bring in a trim toy, of the fine letters of Clemens, and Anacletus, which a drunken Monk, and unlearned buffell, did babble out somewhere on a Saint Martin's even, and mingle therewithal the goodly fables of one Dionysius, whom they call Areopagita, which one of the seven sleepers have found (I wot not where) behind a bank: then also come they lustily forth with a Thomas de Aquino, or a Scotus, & join with him a Bricot, or a Holcot, or a Peter de Broda, to keep him company. And lastly, for a sauce, they bring in upon that their Legendum Aureum, and then Dormi secure, and so make thereof a Compost, or, as it is called at Loven, a Brodium, such as the Heretics must needs bur●●, if they taste but one spoonful of it. And this is the invincible Panoplia, or Stratagemma, that is, The defensible furniture & fight weapons of war, which the right honourable Bishop Guilielmus Blindasinus useth. This is the Verbum non scriptum, the unwritten word or verity, which all Catholic writers do always stand upon: this is Consuetudo sanctae Romanae Ecclesiae, that is to say, The usage and old custom of the holy church of Rome, whereon they boast themselves a great deal more, than any town doth of their privileges. This is Traditiones patrum, The traditions of the fathers, of which the children do boldly boast and brag: In sum, this is the ground and foundation of the hellish Catholic Romish belief, whereupon our dearly beloved mother the holy Church doth stand so fast, as it will be very hard for all the devils of hell to blow her off with all their bellows.   

The xi. Chapter. Which teacheth, how that upon this foundation, Heretics must be examined. And what questions are to be proponed unto them in the inquisition.  
THerefore the order and manner to dispute with Heretics now adays, 
The examination of Heretics.  is no more to bring in many Scriptures or Counsels against them, for therein would they be too ready and ripe reasoners: but we must only lay before them the good intents, ordinances, and statutes of the holy Church. And it is sufficient to prove that, by any one of the arguments before specified: for whensoever men can allege only one, whether it be out of the Fathers, Counsels, Decrees, or out of Aristotle, or Virgil, than it is cock on our side, and the battle is won. But now contrariwise, whensoever the Heretics go about to overthrow any article of the belief by the holy Church brought in and established, it is not therefore sufficient, that they prove it to be contrary to the Scripture: for that is but one witness. And it is a common proverb: unus testis, nullus testis, One witness, no witness: but they must prove it to be directly against all these before rehearsed, or else they remain in the sack: and by this means shall we (without doubt) get the victory and upper hand over all our enemies. For by this foundation are all the Lutherans, and Huguenotes, condemned, banished, and accursed. Upon this ground they are delivered over into the hands of temporal officers, as rank Heretics. Upon this foundation are they at the last pitifully murdered & burnt. And wherefore? For this is the very foot whereupon men do condemn for Heretics, all such as do not believe all, whatsoever the holy church believeth. It skills not out of what ground they have fetched this: whether out of S. Francis vineyard, or out of the golden Legend, & lives of the ancient Fathers, or out of the Decrees & Decretals: that is all one, so that it tend to the benefice & establishment of the holy Church of Rome. For as it is before declared, that is only the foundation of the holy Catholic and Romish Christian faith. Therefore whatsoever dependeth thereupon, must (of necessity) be esteemed, received, and taken for a special article of our belief: and whosoever will not so accept it, they are damned without mercy: yea, although they had both Paul and Peter ten times for their advocates: and ten dozen of Bibles on their side will not serve: for they shall never be demanded, whether they do believe the Scripture and the Bible? or whether they hold the writing of Paul for the word of God? or whether they do not acknowledge themselves to be poor, miserable, lost, and condemned creatures, by the fall of Adam, and the children of wrath and damnation? And that God of his mere mercy and pity (without any deserts) hath loosed and redeemed them? For all this is but brabbling, it shall not be demanded of them, whether they do not steadfastly believe, that they only (through the only oblation of the body and blood of jesus Christ, once offered upon the cross) are justified before the face and judgement seat of God? For that is of no importance. And much less shall it be demanded of them, whether in time of their need, they do call only upon the only living God, through the mediation and intercession of our only mediator and intercessor jesus Christ? For that is altogether Lutherall. What shall be demanded of them then?  

How men shall examine Heretics.  First, and before all, whether they do not believe that the holy Church of Rome, is the Lady and Queen over all Churches, and that the Pope of Rome is the head of the same? And whether they do not believe all, whatsoever this Church believeth? After that, if they do not believe in the holy Mass, in Purgatory, in the miracles of men Saints, and women Saints? Also, what they do think of the holy Relics? As for example, If they do not believe in the foreskin of our Lord jesus, which is at Antwerp? in a second, which is at Rome: in a third, which is at Bezancon: in a fourth, which an Angel brought once from Jerusalem, into the town of Aken: and lastly; in one which is seen and worshipped in an Abbay at Poytears in France?  
Item, whether they do not believe in the Crib which is at Rome in our Lady's Church, and in our lords shoes, which are likewise at Rome, in the holy place called Sancta Sanctorum?  
Item, in the Dice wherewith they did play upon his coat, whereof some are at Triers, and some at S. saviours in Spain? In the Sponge wherewith they gave him vinegar to drink, which is at Rome at S. john's de Laterane? And in the tail of the Ass, whereon he road, which is set forth with great devotion at the town of Genuen in Italy, & c? What account they make of the three Kings which lie at Colen: & yet are likewise at Milane in Italy: of S. Iohn● head, which is to be seen at Ghent: notwithstanding that they of Ameens contend, that they have it?  
Item, what they esteem of joseph's breeches which are at Aken, with our Lady's smock? And further, what they think of our dear Ladies needles, her sowing thread, and her workebasket, which lie in her silver chest at Halle, where many goodly miracles have been showed: and of her girdle, which is there likewise: by virtue whereof so many women have conceived with child: & of her milk which is so plentiful in many places, that seven of the best kine in Holland are not able to give so much milk in ten years. Of the holy blood at Bridges, of the holy Sacrament, of miracles at Bruxols, at Saint Goels' church, which is a preite little round thing made of very bone of ivory: and yet our dear mother believes, that it is very flesh and blood. After this shallbe demanded of them, what they do believe, of all the glorious Saints. As Saint Lieven, S. Gom●er, SAINT▪ Rombol●, S. Goele, S. Iob● of W●semale, S. joice in Flanders, where men get children, and more such other like Saintes and patrons of the holy church▪ which have wrought so many miracles, as in very deed no man can tell. And if the● do not believe all this, than the matter is clear, that they bear the whole burden on their backs. And wherefore? Because they do not believe all that the holy church doth believe, and therefore they can be no good christian men. Therefore is Master Gentianus, worthy to be shrined in gold, and set upon an altar, seeing that he hath with few words so substantially taught the very right way to bridle and bring under these heretics, and to put them all in a cloak bag: specially those which do not believe whatsoever the Church believes: all such are unbelieving and damned Heretics.   

The xii Chap. Wherein is declared, that the Lutherans are with this foundation so valiantly assaulted on all sides, that it is not possible for them to escape any way: and what is the last argument to be objected against them: is, declared and proved by the example of Transubstantiation.  
WHat marvel is it then, that a simple young man, whom he calleth Brother Ligier, durst not dispute against Master Gentianus? For who dare be so bold as to look such a stout Goliath in the face? I let alone speaking to him: not, and I would not counsel the Huguenotes to take upon them so to do. For whereas they think perhaps, with a sling to hit this Giant in the forehead with the corner stone of God's word, and to fell him down to the ground: yet must they know, that all the matter is not ended there. For in place of one, there will start up by and by, and innumerable company of stout and valian: Champions, which will assault them on all sides. For besides all the holy fathers, the Popes of Rome, besides all the noble and right honourable Cardinals, all forkeheaded Bishops, all fat abbots, and proud pra●ing Prelates, there will yet come (as Gentianus here doth brag) a great company of men Saints, and women Saints, glorious Martyrs, comely Confessors, and excellent Doctors of the Church, which the Pope himself hath canonised, and bestowed places upon them in heaven. These surely (in consideration of the benefits they have received at his hands) will (for the maintaining of his doctrine) hazard both cap and cowl: Then siw●her, there will come such a company of goodly miracles, which surely are so perfectly and also unreproveably registered in the golden Legend, that the Heretics must nodes be packing away, if they will do wisely, and follow good counsel. For if it were se●, that this could not yet help, than should come in the Doctors of Loven with their great coppintankes, and Doctors hats, with their Aristotle's breech on their heads, and his Liripipium about their necks, 
Sorts currit, is as much to say, Arguments: & words called also, for that Petrus Hispanus & other writers of the Lovens Sophistry do for the most part use those examples in their Dialectica, and are always busy therewith.  and they will bring in all their Syllogisms, their Sorts currit, their Quidditat●s, Realitates, Formalitates, Ecceitates, Identitates, Secundas intentiones, Instantias, and many more of like learning, which they will quickly shoot up in the air, in such sort, that the multitude of their arrows will darken the Sun: And at the last, they will pluck out of their quiver, a strong and a swift bolt or argument, which the schoolmen call 
a This is an argument or prophesy of faggots.  Argumentum a fasciculis, that neither Bible nor Testament, neither Peter nor Paul, 
Sorts currit in these are all feinid names, which the divines always use in their subtle disputations, to the end no man shall understand them, but their own scholars.  shall be able to help the poor heretics: & so they must altogether dance into the fire, and be burn● to ashes. This is most true and apparent, and needs no proof or witness. Notwithstanding, seeing that Gentianus himself▪ to show his stoutness and noble courage, doth allege and bring forth a certain example▪ as it were for an attempt or skirmish: therefore will I take the same upon me, and explain it further: ●o the end, that every man may see, with what strong weapons our dear mother with all her soldiers, horsemen and footmen, is furnished. And thus saith Master Gentianus here, That the Lutherans and Huguenotes can in no wise be reputed and taken for right believers, so long as they do not believe, that the bread and the wine in the blessed Sacrament of the altar (as soon as ever the five words are spoken over them) are no more bread & wine, 
Thom. de Aquin. in the 3. pat Summar. Item, in the 4. book of the Senten. and in the Extrauaga●▪ in titulo de cons. missar. all thorough. And ca Ego ●ereng. through the con. dist. 2. & in the Clementines, de reliq. & veneratione Sanctor. and by all Catholic doctors  but by and by become the very perfect body and blood of jesus Christ, as long, and as broad as it was hanging upon the cross.  
Now then, who dares once kick or winch against this? Or how can these Heretics wrestle against this? whereas, to begin withal, generally the holy Catholic, Apostolical, Papistical, romish Church, with her Pontifical seat and crown, with all her Cardinal's ha●tes, Bishop's miters, abbots slaves, priests crowns, Monks cowls, and Doctors hoods, do not only believe so, but likewise do specially command, & will so have it in deed: that all other persons shall so likewise believe, and that upon pain of deadly sin? Well then, it is a sealed ●loth▪ there is no more to say to the matter▪ For johannes Scotus hath himself said absolutely, That if those five words should be spoken in a market place, 
I●hannes Scotus in the 4. book of sentences.  or in a Baker's house, where much bread were: or in a seller, where much wine were: the said bread would by and by be turned into flesh, and the wine into blood. Yea, this hath been proved by many wondered tokens, as you may see, 
The sacrament of miracles at Brussels.  and hear at Brussels, in Saint Goels' Church, where the jews stand painted, which did stick the holy Sacrament there through with daggers, and the read blood came running out. For you may yet see read spots painted upon it. 
At Milan.  And at Milan in Italy in Saint Anthony's Church, stands graven upon an altar, Saint Anthony of Milan, going alongst the street with the Sacrament: and some jews that were there did mock it, and would not kneel down, and by and by there came an Ass alongst the street, which seeing that it was very flesh and blood, 
This doth Thomas de Aquino set forth: and the Legend of Gregory, and Vincentius Lirinensis, and all other Catholic writers.  did fall very devoutly upon his knees, and did open his mouth so wide, that Saint Anthony of Milan did est●eme the same for such a great miracle, as doth wholly confounded these Heretics with hide and hair thrust in their throats: as is in his Legend set forth more at large▪ Was not that a goodly and wonderful miracle? What will these Heretics say to this, when that Asses do believe it, and yet they esteem it not? We read likewise of Saint Gregory: how he being busy at Mass, and having spoken the five words, the holy Sacrament was suddenly (through his prayer) converted and turned into a fleshly and visible finger: and that for a good Gentlewoman's sake, which could not well believe that it was flesh. Likewise, it is written, 
A miracle of the five words.  that there was a good and a devout woman, which had heard in secret of her Curate the five words: and being with her Gossep kneeding of doaw, to make bread, she rehearsed by chance to her Gossep the secrets of the Mass, which she had learned of the Priest: and suddenly all the doaw was turned into flesh: and the water, wherewith she had wrought the doaw, into very blood: in so much that the poor women were marvelously afraid, and were so bloody as though they had lain ten years in the butcher's slaughter house. It is very true, that it will not frame so well with beggars, who having understood this matter, would gladly have pla●ed the like pa●el to the intent to have made of the crafts of bread which they had begged, with the saying of these five words, a good flesh hodge-podge or gallemawfrie: 
This he writes in his book called the description of Italy. in the 184 leaf▪ the copy whereof was printed Anno 1550. and the same book is privileged by the Pope of Rome.  but it would not fadge, because they had not the good intent, which the Priests have, when they say Mass: which intent, the Curate had surely put into that good Gossep secretly, in shriving her. Now is it not plainly written in the book of that holy Monk Leander Albert of Bullein, that beside the lake called Lago de Bolsena, as a Priest was saying his Mass, that holy Offertory or oblation did drop a great many drops of blood upon the altar, and upon the white piece of cloth called the Corporal: after this, it skipped and leapt out of the hands of the sacrificing Priest, & away it went, swiftly fleeing all about the Church like a bird, still dropping drops of blood upon the Marble stones, which are seen there yet to this day.  
Men may find a hundred thousand such like miracles set forth in many goodly, laudable, and praise worthy Histories, and golden Legends, and specially in the History of the notable, learned, wise and discrete man Lipomani, who (I dare say) would not willingly lie, if he could hit upon the truth. Then all these miracles, and all the foresaid Saints, & jolly roisters, would even jointly together, be upon the bones of these heretics. After all this, the jews Rabbins would march forward into the field, with their Caballa, & with their Thalmood, & stoutly defend our transubstantiation. The Ethnik poets (& specially Ovid) would likewise follow all a flaunt to help us: for they will never suffer their cunning (whereby they caused their Hecate & their jupiter, Elicius with certain words in their sacrifice to come out of heaven in spite of their teeth) to be plucked from them. And beside that, they would likewise join with us, to defend their Metamorphosis, that is, their Transubstantiation. And they would bring at their tails, a band and noble supply of 113. Bishops, who altogether in a Councel● at Rome, have concluded, That it must be so: And that it is the very flesh of Christ, not only sacramentally, but the very body in deed, and as they term it, Sensualiter, that it to say, That men may feel and taste it. It is broken with hands, and with teeth torn, eaten and digested. Hereupon they have accursed all those that do not so believe. And with them should be coupled all the great, wise, and profound Doctors, and sententious writers, to wit, Paschasius, Lancfrancus, Thomas de Aquino, Scotus, Innocentius, Comestor, Amarcanus, Gerson, Gabriel Biel, Durandus, Alexander de Alice, Ocean, Petrus Hispanus, Albertus Magnus, Raimundus Lullius, Petrus Lombardus, Petrus de Aliaco, Petrus de Bella pertica, Rabanus, Panormitanus, Bricot and Halcot. And these would draw forth with them, all the good Catholic men, that have been in our time. And these noble Cardinals specially would make a great stir in the field, as Thomas Caritanus, Reginaldus Polus, Stanislaus, Hosius: and these deep Doctors, Master Sylvester Prierias, Thomas Radinus, Ambrose Catharinus, jacobus Hoochstratanus, johannes Cochleus, johannes Eckius, jacobus Latomus, Magister noster de Quercu, johannes a Lovanio▪ jodocus Tiletanus, Ruardus Tappard ab Enchusia.  
In sum, all the Doctors of Paris, of Loven, of Collen: yea, all the Licentiates and Bacchelers, all these would set so stoutly on every side upon these Heretics, that they may thank God, if they get from them without leaving a limb behind them: For they would (undoubtedly) tear them in pieces, with their teeth, and swallow them up whole hair and hide, even as they do with their god: Or if it were so, that they could not well bring that to pass, by reason that the Heretics are more heavy to digest, than their god in the Mass is, than there would come to help them, Master Deane Romist, the procurer General, with a great company of Catchpolles', & hangmen, with staves and stakes, with fire and sword, with straw and faggots, and would set them on fire, and so burn them up by clusters: and then their disputing were at an end. Then also were S. Paul packed up in a male with all his Prophets & Apostles. Would not the matter go well then with these Heretics & Lutherans? Not, not, it is much better for them to tarry at home with their Paul, than to deliver him again a fresh into the hands of the jews. In sum, our Master Gentianus hath great reason, that he, like a strong and invincible Goliath, doth so stoutly overbragge and outface all the whole heap of these calvinists, Zwinglians, and Huguenotes: yea, so courageously, that they dare never be so bold, as to come again in their sights, to dispute against the faggots. So that now his conclusion & knitting up of the matter, ramaines f●●st and unremovable, as specially, That they are misbelieving Heretics, seeing they do not believe all what soever the holy Church believes, and so consequently do deny the xii. Articles of the faith.    

The second part. Now doth follow the exposition upon the second part of the Epistle of Gentian Ha●uet, wherein is discoursed the ●ight and sufficiency of the Scriptures, and specially of the exposition of the same. And fu●●her, all the points of the Romish belief, are approved by the Scripture.  

The Preface, wherein this treaty is divided in two parts.  
NOw followeth in order the second part of this epistle which Master Gentianus doth 〈◊〉 be a fastidious s●rup●se, that is to say, A morse● which he can not well swallow without chewing, as specially, that the Heretics will maintain, That we aught not to receive any doctrine besides the word of God, set forth in the holy Scriptures. But now there resteth no more difficulty in this matter: for we have prepared for him in the former article such a pill, that he will lightly slappe it up, considering what a wide throat he hath. For we have substantially and steadfastly hereupon concluded, and also pronounced sentence irrevocable, That the Scripture cannot overrule our dear mother the holy Church, nor bring her under subjection. And therefore we will not break our heads about this matter, but will refer & leave it to the judgement of our Masters of Loven: intending now to entreat of the understanding and meaning of the scripture: wherein we have two principal points to set forth and determine upon.  
The first, that we declare what is the power & authority of the holy church, in setting forth the Scripture, and to apply it to her advantage. The second, That we by plain examples declare, and prove, that she hath finely set forth this power and authority, in the establishing of all the commandments of her doctrine, ceremonies, and all manner of devotions: so that she doth not enjoy in her service any one thing great or small, but she knoweth finely to fetch the foundation of them out of the plain text of the holy scripture, & out of that to make the matter so clear & manifest, that you may see it even as well in the dark, as with a candle. These two points we will set forth plainly before the eyes of all men, with the help and assistance of the sweet dear Lady of Halle, & all the sweet he Saints & she Saints at Antwerp, being there placed upon the high altar: and thereto we will call for the help of the holy Ghost, devoutly saying an ave Maria. Oremus. ave Maria, etc.  

The first Chapter. That the holy Church of Rome only hath power to expound and set forth the Scripture after her will, and as she doth understand it. And of the keys and keybands which she hath received to that end: and that every man aught to be content with her exposition.  
Now, as concerning the first part, our famous Doctors and Licentiates of Loven & Paris, do jointly teach, 
This did the Catholic doctors set forth openly at Worms, anno 1557.  That the holy scripture is a dummbe teacher, a book of dissension, a dark, uncertain, doubtful, & dead letter, a nose of wax, & a leaden rule. Which is as much to say, 
The holy scripture a book of brabbling, and a nose of wax.  that a man may pull it, bow it, wind it, and turn it which way it shall please him. And therefore they conclude thus, Ergo, the ground and letter of the Scripture is no direction or guide, but that office belongeth only to the right understanding & meaning thereof. Now, the interpretations of them appertain to our dear mother the holy church of Rome only: And because she hath it in deed, every man shall be contented with her interpretation, without any further canu●sing, ●i●ting, or examining of that which is written: yea, she doth plainly forbidden the common sort and Lay people, to read the scriptures in their mother tongue. For consider this, they have found in effect, and by experience, that the Heretics and Huguenotes have always the Scripture in their mouth, and take upon them to defend and justify by plain and evident texts, all that they say or believe. And they pass not a pin for all the hid and profound interpretations, which the holy Church of Rome hath finely found out, and profoundly set down, concerning the same.  
Now, that spites them out of measure: and to say truth, how can they tolerate or suffer such a thing? yea, when all is said, what mischief do these Heretics mean, that they think themselves wiser than all the holy Fathers, the Popes of Rome? with so many Cardinals of excellent renown, and honourable Bishops, with such innumerable bands of learned men of Loven and Paris? Or if so be likewise, that they do not pass for all their miters, staves, Hats, Crowns, Cowls Capes, and Liripippes: yet must they needs remember themselves, that holy Pope Pius the fourth, now lately dead, did in the confession of the faith, which he with the consent of the whole Council of Trent published and set forth, even as a watch word or special mark, whereby men might discern true Catholics from false Heretics: as in plain and express words is written. And first: I acknowledge the holy Catholical, Apostolical Church of Rome, to be the true mother of all Churches and Congregations. And after that: 
The Divines of Trent.  I believe the holy Scripture, according to such understanding, interpretation, meaning & signification, as our mother the holy Church hath always allowed for good, & at this present doth allow: to whom only of right doth appertain to give unto the Scripture, a right understanding, sense, & interpretation. And hereupon I do promise, that I will never understand, nor interpret the same otherwise, than according to the interpretation of the Fathers. This same have the holy fathers at Trent irrevocably concluded: commanding, That no man shall otherwise understand, nor interpret the Scriptures, than our mother the holy church hath in times past, and doth at this present understand them. Now here you have a full decision, a settled determination, & an irrevocable sentence, upon our question: by virtue whereof, neither delay nor appeal can follow. For you do hear, to begin withal, that the word of God is not of such value or dignity, that it is of itself worthy to be believed: unless it be decked and set forth with the glosses and interpretation of the holy Fathers of Rome: So that hereof is to be gathered, as all Catholic Doctors also have written: That the Scripture and word of God is obscure, dark, variable, uncertain, uneven, raw, unfurnished, and unhandsome: but the glosses and interpretations of the holy father of Rome, and of the great Clerks of Loven are clear, lightsome, steadfast, sure, true, even, plain, fully furnished, and in all points very handsome and sufficient. It is true, that the pretence of Christ & of his Disciples, was to utter & declare to every man, their doctrine (or at lest so much of it, as doth appertain to the salvation of man) in all plainness, simplicity, & truth, without any dissimulation or darkness. For to that end & purpose did Christ choose simple fishers, and other plain dealing lay people for Apostles and Evangelists: and did therefore thank his heavenly father, that he had revealed his heavenly wisdom & knowledge to simple & plain meaning men, 
Mat. 11.25.  & not to the sharpwitted & deeply learned philosophers of this world. 

2. Cor. 4.2.8. 1. Cor. 1.17. and .2.1.2.3.4. Chrysostomus in the▪ 4. homily of Lasarus.  
In the preface of the Gospel of Matthew. and Augustine in his 2. and .3. Episto Volusian.   In like manner also did Paul set forth his doctrine before the simple people, in all simplicity & plainness: yea, he gloried of his simpleness. Whereupon the chief of the old Fathers, were provoked diligently to put the lay people in mind, that they should be diligent & ready to peruse & search the holy scriptures, & not to think that they did pertain only to the learned.  
And yet notwithstanding, we must now either say, that their intent and meaning was not well grounded: or else, that the chance is now changed. For we see, that now in these days the Scripture is hid from the Lay people, as a thing dark, doubtful, & of no sufficient foundation: in place whereof is intruded, & thrust in the people's hands, glosses, & interpretations, decisions, and determinations of the holy Church: so that thereby it is good to consider, that the scripture is not only dark, but also rough, uneven, hard, & stony: in so much that the Catholic children of the church of Rome might lightly stumble upon it, and break their shins: or else perhaps be seduced & drawn awry from their right Catholic belief. But the foresaid decisions, & glosses are as even, 
Gloss as plain as rocks.  smooth & plain, as the rocks of S. Goddard's mountain: yea, they are the very Planers, wherewith the roughness of the Bible scriptures is shaven off, in such sort, that they may serve for all purposes of work, to the building up & pulling down of the Catholic faith. Therefore, above all things, we must stick fast to their gloss, & cleave close to their interpretations, & have little regard what the plain & clear texts of the scripture bring with them. Now this is the first point that you have to consider, out of the rule before specified. The second you may likewise gather out of this: That no man in the world hath power to interpret the Scripture any otherwise than as hitherto it hath been interpreted, by the holy Popes and Bishops, and by the Theologians & Bachelors of Loven: for else to what purpose were it, that men should bestow such cost on those same Magistri nostri, in making them pleasant banquets, to proceed Bachelors or Licentiats, if it were not that thereby they had free grant and licence, 
T●ssing and turning of holy Scripture.  to wind and writhe the texts of the Scripture with so phisticall arguments, even as they themselves think good? Then we may thereby well perceive, that such as are neither Bacchelers, Licentiates, nor Doctors, presuming of their own wit and will to set out the Scripture, according to the letter, that is to say, after the single and profound ground of the plain text, & so apply them to the detriment of the holy Romish church, are all rank Heretics: seeing they go about to rob the holy Church of Rome, of her power & authority: which is a thing in no wise tolerable. For it is most true, and without doubt: yea, as true as the holy Gospel of the Distaff: as is plainly to be proved out of the books of all Catholic writers, That when our Lord jesus Christ did deliver into the hands of the holy Church of Rome, 
The keys of the kingdom of heaven.  the keys of the kingdom of Heaven, he did yet give her beside those an other string of six keys, wherewith she might open and shut all the Cupbordes of the Scripture, even as it pleased her, and as she thought good for her own advantage. And when as one key will not serve, she may prove another: In sum, and for a final conclusion, so travel in that behalf, that she get the lock open. Four of these keys, most chief and principal are called Imperatrices, because they will open all the locks in the house.  
The first is called Expositio literalis, that is, 
Expositio literalis.  An interpretation according to the letter: which key our mother the holy Church hath least of all occupied: but rather had left it lying a long time behind the Chest: insomuch that it was all rusty in a manner, and clean marred. At last the Lutherans got it into their hands, 
The Lutherans have found one key.  and setting it before them as a pattern, made other like it: insomuch that they have opened all the locks, and by that means have brought all the secrets of the holy Church to light, and so have of their own private motion and accord taken upon them, to allege the scripture to their furtherance, and to the holy church of Rome her hindrance: so that she hath now quite lost that key.  
The other key is called Expositio moralis, That is, 
Expositio moralis.  A legal or moral interpretation: or, An interpretation according to the Law: with which key they have locked up fast all the Chests and treasures of merciful justification through belief in jesus Christ: and in place thereof, have unlocked & set open the maledictions, curses, and threatenings of the law of Moses.  
The third is called Expositio Tropologica, or Allegorica, that is to say, 
Expositio allegorica.  An hid and allegorical understanding or interpretation, with which key, they lightly wrest all the Scriptures, that the Heretics can bring in against them: for that therewith they find out strait way, some figure or allegory, wherewith they deck & set out the matter finely, & so cover it with a course carpet. And further likewise with this key she hath brought abroad the most part of the Scripture, wherewith she hath fortified and made strong all her Catholic ceremonies, beautiful prunking, & pleasant ordinances, as by proceeding from piece to piece we will declare.  
The fourth key is very like unto this, but it is of more strength, and is called Expositio Anagogica, 
Expositio, Anagogica.  that is to say, An interpretation which draws the Scripture by the neck, even whither a man will: and it is the best and most beneficial key, that the Church doth occupy for her advantage: for with this key she makes of the Scripture a Weathercock, 
The scripture made a weathercock, and a nose of wax.  which turns about with every wind: and a nose of wax, which she can bow every way: as by the examples hereafter set forth you shall plainly perceive.  
Now hath she besides these, two other keys, which are not right Imperatrices, but do serve particularly, either of them to his own several lock: whereof the one is called Typica, and the other Physica, that is to say, 
Typica. Physica.  figurative and natural. For these two keys she doth use most in the Schools and Cloisters: and therewith she fetcheth (out of a corner) wonderful sharp witted Ppilosophies, & deep speculations wherewith she mounts aloft so hie into the air, that she neither toucheth heaven nor earth. And with these, she hath (for the most part) opened all the Almeries of the Caballa, & Thalmood of the jews, and out of them fetched all sorts of delicate meats and dainty iunckets, as (without doubt) there were wonderful jests and strange mysteries shut up in them.  
All these same keys (except the first, 
The five keys are 〈…〉 with sophistry.  which lay behind the Chest, being now in the hands of Heretics, and in their custody) she hath tied fast together with a pair of Keybands, which she calls Sophistica, that is to say, Sophistry or babbling, whereon they are so fast bound, that without that Keyband it were unpossible to make them tarry together, nor to do the church of Rome any service: but would by and by fall a sunder, and so be utterly lost: for this Keybande is very cunningly wrought, and of strong Buff leather knotted together with many subtle snarls and buttons, so that it is not possible to be undone: which snarls and buttons the chief workmen of that art call Syllogisms, and Quotlibets, and they stand so thick and so strongly fastened together, that many cunning masters in braiding of snarls and buttons, as well of Loven as of Paris, have gone about, with all the wit they had, to undo them, to the end they might use the keys as they would: but they could never bring it to pass. For the holy Church of Rome, doubting lest the Heretics might yet catch from her any more keys, as they did once, causeth more new knots and buttons daily to be made to them: yea, and giveth the masters of that science great wages. For he that can best braid and make them up, he gets for his reward a Doctors hood, or a fat Prebend: and sometimes a Bishop's mitre, or a Cardinal's hat: so that it is a great oversight of these Huguenotes, and Lutherans, that they think to make all things clear, with their one key, and will with that only expound the Scripture, all care and regard of the other keys put by and neglected. Yea, they make no account at all of this Keybande: but will understand every thing as they are learned by the letter, none otherwise than they are set forth in the Scripture: rightly and agreeably to the sincerity of the faith: 
1. Cor. 3.6.  and according to the judgement of Paul. Where yet notwithstanding is plainly written by the said Paul, That the letter doth kill, but the spirit quickeneth. Nevertheless it is true, that they bring in this testimony of Paul against us, saying, That Paul did there, by the letter, understand nothing else but the Law, and the cursings of the Law: and by the Spirit, nothing else, but that by the mercy of God, we are quickened and made alive through faith in jesus Christ, which is in the Gospel by Paul and by all other faithful ministers of the word (plainly and without any obscure and dark meaning, or hid allegory) set forth, and preached openly before all men, as Paul himself doth give plainly to understand, saying, 
2. Cor. 3.6.  That he was made able to be a Minister of the new Testament, not of the Letter, but of the Spirit: and that the ministration of Moses was a ministration, of death and of the Letter: but his ministration was a special ministration of life and of the Spirit. But we care not for all this. For the holy Church will have it to be understood otherwise: as to say, That by the Letter is to be understood, the special, bore, and plain text of the Scripture, even as it doth sound in the natural ground and setting forth literally understood, according to the sincerity of our belief: and as by the Lutherans and Huguenotes it is alleged against us. For this letter doth kill, as you may well see, 
The letter 〈…〉 the 〈…〉.  that those which will so understand and set forth the Scripture, are killed. But The spirit, that is to say, The ghostly, hid, and sharp witted interpretation, which our loving mother the holy Church hath made upon it, (let it be allegorical, or anagogical, or what it will,) this is only that which makes mighty and living: because this alone both agreed with the judgement of the holy Church of Rome. And all they which do truly follow her, those are permitted to live in all liberty and wealth: yea, although they do not believe that there is a God. Therefore, whosoever will not accept this interpretation of the holy church, and understand the scripture ghostly or spiritually as the Catholics do understand and interpret the same, he is a damned Heretic, and his process is at an end, although he had all the texts of the scripture very plain, & the whole volume of the Bible on his side: for the texts can not help him without the glasses, he is but a dead man: yea, though he had an hundred lives lying in a Chest: especially, if he come once in the hands of the holy Inquisition, he must abye for it: it is but lost labour to talk further thereof.  
And for this cause I do marvel, that our good master Gentian, will break his head about this matter: namely to prove, That the Scripture alone is not sufficient for our mother the holy Church, as though that matter were not plain and evident enough, sithence we may daily both see and feel it. And yet notwithstanding comes he out here with his profound speculation, in such sort as he hath almost therein forgotten himself. I cannot judge otherwise, but that the unmeasurable zeal which he bears to the welfare of his dear mother the holy Church, must have perforce tumbled him topsie ●uruie overthwart the field, that he did not well see what he said: he is like to kine, which are st●ung and chased with a wasp or horseflie, they run on following their noses like mad beasts, & shun neither stock nor stone. For here it seems that his wits be ravished. For where he doth say, That the doctrine of the holy Trinity, 
Gentian doth blaspheme the Trinity.  cannot be proved by the Scripture: that is far too gross. Otherwise, we must condemn the four first Counsels of falsehood, who did by approbation conclude upon the same out of the holy Scriptures, very strongly, and with undoubted testimonies of truth: yea, and if we could as well defend the Mass with plain texts of the Scripture, as the blessed Trinity may thereby be confirme●: a great many priests (no doubt) should not eat so lean brews as now they do. It is true, that this word Trinity, neither this word Consubstantial, 
The holy Trinity approved by the scripture.  that is to say, evangelical, in being & substance, is not so printed in the scripture. But the Huguenots say plainly, that they will not make any brabbling about these words, but will simply follow the true ground, meaning, & substance of the Scripture. Now it is plainly wri●ten, That there are three in heaven which give witness, 
1. john. 5.7. Mat. 28.19. Ephe. 4.5.  to wit, the father, the word, and the holy ghost: & that these three are all one. There is likewise written, That there is but one Baptism, and one God: and yet notwithstanding, we are commanded that we shall be baptized, In the name of the father, & of the son, and of the holy ghost. So that it is apparent, that the doctrine or approbation of the Trinity, was not sowed out of the Pope's thumb, as purgatory & the holy Mass were, but are plainly alleged in the scripture after the letter. The like is to be said touching the two sacraments of Baptism, & of the Supper of the Lord. For although this word Sacrament is not found in the scripture: yet the substance, the being, and the ground of the doctrine is (without exception) concluded out of the scripture, according to the letter & plain words of the text. 
Gen. 17.10.11.13. Exo. 12 13.27. Rom. 4.11. Col. 2.11.12.  For the Circumcision and the Paschal lamb, are openly called, The promises of God, and do signify the promises of God left in lively remembrance of his mercy, & to the confirming of our justification by faith. And now doth Paul teach, 
1. Cor. 21.25.26.  that Circumcision is signified in Baptism: and that the sacrament of the Lords supper is likewise appointed by Christ, in remembrance of his death & passion. Whereupon it is called The new promise in the blood of Christ, 
1. Cor. 7.5.  and ministered in place of the Paschal lamb. Insomuch that heretics (out of that) do teach, That baptism, & the supper of our Lord, are only sacraments, that is, holy tokens of God's promises, made in the blood and passion of jesus Christ. 
Confirming of more value than baptism.  Which we cannot say of that holy oil, nor of their holy confirmation, and other Sacraments which our dear mother the holy Church hath instituted of great devotion, and joined them to the two first for an help or assistance: yea, and the same likewise established and defended, That Confirmation by her instituted, 
Cap. novissimo de consecrat. dist. ca de his vero de consecrati. dist. 5 in the fourth book of sentences, in the .7. dist in the 1. & ●. chap.  is much more worthy than baptism, which Christ himself commanded: And why? Forsooth because it cannot be ministered or executed by any simple or common Priest, as baptism may: but only by a Suffragan or Bishop, and that it makes one full christened, and doth give the holy ghost more plentifully & effectually, than baptism doth, which was instituted by Christ. As in her decrees and book of Sentences is in plain words written.  
Now, besides all this, the heretics do also say, That we are not able to allege or bring out of the holy Scripture, so much as one word, which speaks of the Mass, nor of anointing of priests, nor of their sin offerings, of their priest's office, of their pardons, & Pope's bulls, not nor of the Pope himself, nor of the praying to Saints, & images of our Lady, nor all those saints, which do so many goodly miracles, nor of their purgatory, nor of their auricular confession, nor of their whorish chastity of Priests, Monks, & nuns. In sum, they will say, it is nothing else, but men's inventions, and devices of devils, which the priests have called to remembrance, to bring in money by heaps, and to pamper their paunches with dainty dishes: but is not this a spiteful matter? And yet our master Gentian letteth that slip untouched, where he should have proved, That all these points, are aswell concluded out of the scripture, as the twelve articles of the faith. He saith in deed, that jeremy had said before, 
jerem. 31.33.  That the new law of the Gospel should be written in men's hearts: whereby we will conclude, that men aught not to seek them in the scripture, but in the head and heart of the Pope of Rome, & of his holy Prelates: for that the Pope hath all laws, both of God & man, shut up in his bosom & breast, as hereafter shallbe declared more at large. But this serves to no purpose against the Heretics: for they are so lusty, that they would make M. Gentian ashamed hereof, if he had any shame in his body. Which I do not judge of any such great doctor, who hath long ago put off his shamefast shoes, and laid them aside: nay ●ast them clean away. But yet in very deed, they will prove out of Paul, 
jere. 31.33. Heb. 10.17. 2. Cor. 3.3.8.9 11. Act. 20.26.27. Ephe. 3 ● 4.8.9.10 Col. 1. 2●. G●l. 1.9.10.11 12. 2. Tit. 2.2. & 3.14.15.16.17.  that this new law of the Gospel, whereof jeremy doth speak, is nothing else but the ministration of the Gospel, which Paul did minister in his preaching, and set forth abundantly in his writing, which remains & continues for ever. And that did Paul openly witness, That he had neither forgotten nor kept secret any thing, of that, which might serve to salvation: but that he hath uttered & truly set forth all the same before the Congregations jointly together. Insomuch that he, before the holy Pope, which came afterwards, should not have left one jot behind. Whereupon should follow, that the law of the Gospel, which the Pope doth carry in his bosom, is altogether of an other Gospel, much differing from the law of that Gospel which Paul did preach, or whereof jeremy did speak: & then should the Pope be accursed, by the saying of Paul to the galatians: 
Gal. 1.8.9.  Whosoever doth preach any other Gospel than that which I have preached unto you▪ let him be accursed: yea, although he were an Angel out of heaven. But yet the Pope of Rome doth not think, that this doth touch him: for that he is something greater than an Angel of heaven, as we shall give you to understand in due time & fit place. Now, that which he brings forth out of john, to wit, that Christ said▪ That the Apostles could not yet understand all, 
john. 16.12.13 I●hn. 14.16.17.26.  & that the holy ghost should descend and instruct them further: is somewhat more apparent. But yet for all this, he is never the near. For he cannot with this stop the mouths of Heretics, by reason that they will still object & say, that this was spoken before the Apostles had received the holy ghost: but after they had received him, than did they put all the instructions which they had learned of the holy ghost, in writing, to the end that through that which is written, all men might be saved, by faith in jesus Christ (as by the said john is precisely written) without this addition, 
john. 20.31.  that they should have need to watch any longer after the Pope's Bulls, or Masses of Requiem. But it is even as I have told you, our master Gentian hath been so wildly pricked forward with that zealous spirit, that he did not see well what he said. For he is a man that hath whole drifattes full of wit: marry the bottoms are out. And therefore will we help him again out of his dream, omitting all such unprofitable tittle tattle, and purposing for the second part of this matter which we have in hand to teach, That whatsoever our mother the holy Church hath brought to light, studied, invented, or found out, since the Apostles time, is altogether so surely & substantially grounded, timbered, bricked & walled upon the plain text of the holy scripture, (so far as they be spiritually understood, according to the interpretation of our mother the holy Church) that it were not possible to erect any castle or tower more surely upon the highest sandhill in all Holland. And this (I assure you) will be a goodly piece of work, whereby I shall deserve much, and be partaker of a great many goodly pardons and indulgencies: and shall besides that become very necessary and serviceable to the comforting of our sorrowful mother the holy Church, and to the extirpation and rooting out of all erroneous opinions of newly upstart Sectaries and Heretics, which do yet think, that they have the Scripture on their side. But they will have but foolish countenances, when they shall see, that the whole Scripture, with the interpretations of the holy Fathers, doth at the least close up as well with our doctrine, as a ring in a Swine's snout.   

The two. Chapter. Declaring, that the son offering of the Mass, and the order and office of Priests, and Mass Priests, is gathered out of the Scripture, if it be rightly understood, according to the interpretation of the Church of Rome.  
THen, to begin withal, 
Offering up the Son in the mass.  we will dig the holy son offering of the Mass, out of the holy Scripture, and prove, that she hath thereon a deep and sure foundation. Consider now, it is plainly written, That when Christ had broken the bread, & given it to his disciples, he spoke thus, and said: Take, Eat, This is my body, 
Math. 26.26. 1. Cor. 11.2. This word is set fourth by all catholic writers to this purpose, as you may see in the council of Sen. holden against Luther in the xi decree in the Interim of the Emperor Charles, in titulo, De sac●●i. Missae. and generally by all the Doctors of ●●uen, of Colen, and of Paris, as E●kius, Pig●us, Bunder. Ru●rdus, with other more.  which shall be broken for you: Do this in remembrance of me. Do you well perceive now (ye poor Heretics) that Christ doth here command to sing Mass? for that same word, Do this, is just as much as if he had said, Offer my body in the Mass to God my Father, for the living and for the dead. And that is first strongly set forth by the Poet Virgil, who saith thus: Cum faciam vitula, that is to say, When I shall do it with a calf. Look now by this word Do, he understandeth nothing else, but only To do or offer a sacrifice and sonneoffring: Ergo, it must needs follow, That Christ did understand it no otherwise, than the worshipful Catholic Doctors of Loven & Paris have very well declared, and irrevocably concluded. For our dear mother the holy church hath received, approved, & strongly established their doctrine, institution, and prescript for an article of our faith.  
So that it appears, that the Mass is very ancient, seeing it was used in Virgil's time: 
Mass used in Virgil's time.  saving only that they did offer either calves flesh, or Ox flesh: whereas now our Priests do celebrated their Mass with man's flesh and blood. And hereupon you may note further, that these short and sweet words, (Do this is remembrance of me) hath a wondered emphasis or force: For out of the ground of the same hath the holy Catholic Church of Rome fished, That the Apostles were Priests or Prelates with shorn crowns, and did sing Mass: and thereof it is, that all our Priests are created. For, Do this, is as much to say in their language, as, Become Priests: and see that your fingers be anointed, with holy oil, that you may devoutly say Mass.  
And for this hath the holy Church of Rome commanded, That none of the La●e people shall receive the Chalice, because our Lord did not here speak to any of the Lay or common people, as the Apostle Saint Paul did in his time, when he willed the whole Congregation and Church of the Corinthians, to do as Christ jesus had done. But the Apostle Paul did mean simply, and only those, which were able to sing the holy Mass, as our Priests and Prelates are, who only aught and may drink out of the Chalice: as you may more perfectly and plainly perceive, by the writers upon the book of Sentences, and by all the before named Doctors of Loven, of Paris, and of Colen.  
Moreover and beside this, we can strongly confirm the Mass offering, out of the Prophet Malachi, who (in the 1. Chapter, and 11. verse) saith thus: From the rising of the Sun, 
Mala. 1.11. Look provinciale Council. Senonens. in the 11. decree, where this scripture is alleged upon that purpose. Look likewise upon Ecki. Bunder. Pigium, Latomum, R●ardum and such other like. 1. Pet. 2.5.19.  unto the setting of the same, is my name honoured amongst the Heathen, and in all places is my name sacrificed, & a pleasant offering offered up: that is to say, The offering and sacrifice of the holy Mass. For that can not fail, so long as it pleaseth our mother the holy Church to have (and will have it) thus understood. And although it be so, that Peter hath otherwise interpreted it, saying, That all faithful are that holy Priesthood, to offer up spiritual offerings, wherewith God is pleased, through jesus Christ: yea, they are the chosen generation, the kingly Priesthood, & the holy and elect people, to set forth the worthiness of him, 
Apoca. 1.6. Apoca. 8.4.  which hath called them out of darkness unto his wonderful light: Wherewith john the Apostle doth also accord, saying, That jesus Christ hath made all faithful Christians, kings and Priests to God his father: and applies this sacrifice to their prayers, and Psalms: And although it be so, tha● the Apostle had so said to the jews, 
Heb. 13.15.  That we should offer up unto God the offering of thanksgiving, which is the fruits of our lips and tongues: yet notwithstanding, the holy Church is not therewith satisfied, because great disorder might follow: for that then there should be no more priests which could serve in the Mass: & therefore she hath strongly concluded, that this place of the prophesy of Malachi, may not any otherwise be understood, than by the second council of Nice, the council of Constance, the council of Trent: & further, as by all Catholic men, as Thomas de Aquino, Scotus, Durandus, and by all the Doctors of Loven, it hath been understood, & interpreted. judging without doubt, that all these profound learned Doctors, together on a cluster, as having greater measure of wisdom and learning than the rest, did understand Malachi far better than Peter and john, who were but simple fishers, 
In the .4. book of Sentences in the .24. dist. cap. 1.  and had never been Students in the famous and renowned University of Loven. And yet, if it were so, that Peter were not content, yet hath the holy Church given him to understand, that his foresaid reason must be understood & meant of the Priests only: and not of the general congregation of Christ.  
Moreover, and beside all this, these words of Paul, where he saith, 
Roma. 10.12.  That we should deliver or offer up our bodies, a living, holy, and an acceptable sacrifice unto God, which is our dutiefull serving of God, etc. hath she violently & forcibly wrestled to the Mass, and the offering of the Priests: commanding, that those words should do daily read in the Canon of the Mass▪ & that at every word, a cross should be made, to the end that they, by the power and virtue of the cross, might altogether transform and change their natural usages, and so serve the turn of the holy Mass. For, if men will understand them, according to their nature, after the letter: to wit, That all perfit Christians must offer up to God, their bodies, in all holiness, by that it should seem, that Paul hath otherwise understood Malachi, than the holy Church doth understand him. And then should S. Peter have done evil, when he sung his first Mass at Rome, upon the altar, which is yet there to be seen in the holy place at Saint john's de Laterane. And now our Lord hath said, Oravi pro te Petre, ne deficeret sides tua▪ O Peter, I have prayed for thee, that thy faith should not fail: So that Peter then can not have done amiss, when he did sing Mass. And hereupon is to be concluded, that the Mass is founded & grounded upon the scripture.  
And yet we see further, That in the scripture there are two sorts of Priesthoods spoken of: 
In the foresaid Council of Senon, decree TWO and in the emperors Interim and in summa fidei Ch●●st●anae, set forth by the commandment of king Philip, an● further by all Catholic Doctors, who do all generally addict the two authorities & offices of priesthood to our Priests.  The one is the order of Melchisedech, and the other is, The order of Aaron, who came of the tribe of Levi. Now, both these two orders seem to have been a figure of our Priests. Which doth appear by this: That our Priests have in their Mass (by virtue of the five words) changed the bread into the body of jesus Christ: then they go and offer him up to God the Father: praying and beseeching him, that he (with a merciful and pleasant countenance) will behold the offering up of his only begotten and living Son Christ jesus: and that he will accept the same, even as he accepted Abel's offering, 
These are in a manner the proper words used in the mass after the consecration.  and the sacrifice of Abraham, & of the high Priest Melchisedech. Who will now cast in any more doubts, whether they be the right Priests, placed in the rooms & seats of Melchisedech & Aaron? Nay, they do far pass both Melchisedech & Aaron: seeing that they do pray for the Son of God himself, & are a mean, not only between God and man: but also between God the Father, and Christ jesus his Son, which in an evangelical degree, they do resemble to the sheep and the lambs. So that by this it is apparent, that the meaning of our mother the holy church, is, That Christ is to be accounted for nothing else, but the sheep which Melchisedech did offer up: Contrariwise, the Priests are the true Melchisedechs, which do offer up Christ, & pray for him. For when all is said, what other thing did Melchisedech (I pray you) foreshow, but only the figure of the holy Pope of Rome? who is the chief Priest, the Summus Pontifex, 

Ca cleros pontifex. dist. 21. and in the .4. book of Sentences. dist. 24.  
De usu pallii ad honorem.   The high Bishop, which doth created all Priests and Deacons, & set up all spiritual orders, giving and appointing to every one of them their charge what they shall do. Then must he needs be the right Melchisedech, whose Priesthood is not to be resembled to other priests. For this is set forth in the decretals, even thus in plain words: & Durandus hath set out the same at large, in his book called Rationale divinorum officiorum. Therefore, that which the Apostle would say to the Hebrews, 
Rubric. de ministerio & ordine Ecclesiae. Heb. 7.14.17.  That as Melchisedech was a figure of Christ: And accordingly, 
Hebr. 8.4. and 9.25.26.27. & 10.1.2.12.13.14.15.16.17.  as Melchisedech hath neither had any successor nor lieutenant, that even so Christ had neither successor nor lieutenant, but should himself in his own person exercise his everlasting Priesthood, being once entered into that heavenly holiness, through the power of that one offering, to wit, his own body and blood: which offering being once fully accomplished for the remission of our sins, can never be renewed nor done again. But all this doth not serve the purpose, touching out matter: for if that were true, than the Mass would be nothing worth, and our Priests might go with empty stomaches, and in the end be glad to get them into some hospital for a refuge, or at lest to get their living with painful labour: which would be a pitiful case, considering that they have never been used to any labour, but simply to say Mass, sing Evensong, and to mumble over their Matins, and therewith to deserve first a living here on earth, and afterwards heaven for themselves, their pretty wenches, and their young bastards. Therefore doth our mother the holy Church conclude, that the Apostle, in his Epistle to the Hebrews, did not well consider the pith and ground of the matter: for otherwise, if he had well known, how that Melchisedech had offered up bread and wine, he would then without doubt thereupon have concluded with the Church of Rome, That there must be Priests to sing Mass, and to offer up jesus Christ in form of bread and wine, unto God the Father. For if this were not (as the Doctors of Loven do teach) then could not the offering of Christ jesus endure and last for ever, 
Look on the foresaid Council Sinonense, in the 11. decree, in the emperors Interim. In the council of Trent, and in all Catholic books. All which do defend, that the order or office of Priesthood could not endure eternally, if it were not that the priests follows in the sam● office▪ and do daily off●r up his body to the Father in the Mass.  after the order of Melchisedech: as our Master Gentianus hath very wittily here noted. Consider (I pray you) if Christ had no Vicar nor Lieutenant, as the said Apostle pretends, how could he be an everlasting Priest, and continued his Priesthood evermore, in the person of the most holy Pope of Rome? How could he offer up his body a new daily in the Mass? Therefore, he may thank the Priests greatly, that they, after his departure hence, have taken upon them his place. And for so much as his offering could not of itself sufficiently serve the turn: therefore have they found out another son offering of the Mass, whereby they apply or join his offering to men as with a plaster: notwithstanding, they do not name it only Sacrificium propitiatorium, that is, A sacrifice of mercy: but also, Sacrificium applicatorium, 
Heb. 7 8.9.10. Chapters.  that is, An offering plastered, or put to. Was not that a great oversight of our Lord, that he had suffered such pains, and yet all his suffering could not have helped us, if the Priests would not have given us that same addition by their Mass offering? 
Peruse thoroughly the chap. 7.24. and 27. cap. 8.4. & cap. 9 25.26.27.28. and ca 10.1.2.12.13 14.15.16. etc.  Therefore must the Apostle needs have been much overseen in his Epistle to the Hebrews, when he took upon him so earnestly to prove, that Christ had no need of any Deputy, and that his sacrifice or oblation could not be renewed nor offered again: but that it is given to us, & made ours through faith: or perhaps he was so busily occupied with the Hebrews & jews, that he did not once think upon our holy Mass, not nor had not the leisure to read over the books of the Catholic Doctors of Loven, nor the ordinances of the holy fathers of Rome. For if he had read those, he should have learned something else: as specially, that the principal point of the priesthood of Melchisedech, did rest in the bread and wine which he set before Abraham and his Soldiers, to stake their hunger and thirst. For of this bread, and of this wine, hath our dear mother the holy Church of Rome made a sacrifice: and out of that concluded, that the Priests must likewise have bread and wine to change the same into flesh and blood, and so to offer it up. But the Apostle had never heard any such news: and therefore he is to be borne withal: but these Heretics, who have read over all these things, with our Doctors: yea, they have it at their finger's ends: and yet they make but a mock at it: those fellows truly, are worthy to be looked at under the brows, and to have their heads set betwixt two ears.  
Proceeding now, as touching the order of Aaron, 
Aaron's Priesthood, dist. 21. cap. 1. in lib. 7. dist. 14 cap. 8. In the 2. chap. of Council.  he (without doubt) was a figure likewise, not of Christ, but of our Priests. For there is written in the Decrees, and in the book of Sentences, That as well the high Priests, as the Pater noster priests, were all ordained by Moses, when as he, by the commandment of God, did institute Aaron an high Priest, and did anoint his sons under priests. The council of Aken, or Aquisgrain, hath also plainly concluded out of Isidore: That the order of Priests have their beginning of Aaron's children: 
Council of Aquisgraine.  and that those which in the old Testament were called offering Priests, are the very same which now are called Mass priests. And those which at that time were called High priests, are now our Bishops. So that it is easy to be noted, 
The Priests of Caiphas race.  that they are all of Caiphas his progeny.  
For as touching that, which the Apostle doth say to the Hebrews: 
Hebr 7.11. and 8.7.  That by the coming of Christ, the order of Levy was clean taken away: that can not be true: considering that yet at this day, the holy Church hath her Levites: as out of the 7. Chapter of the said Council, 
This appears also in the book of Sentences, dist. 24. cap. 1.  and out of the 2. Chapter of the 21. Distinction doth plainly appear: where it is said, That the Levites are in Greek called Diaconi, and in Latin Ministri. And now these must needs be our Deacons. And therefore in the third Council of Bracaren, it was concluded in the 5. Chapter of the said Council: That only the Levites, 
Levites are Deacons and pardoners.  and not the Priests, might be pardoners, and carry about with them on their shoulders, the relics of Saint Anthony's swine, and such other like, having on their Albe, which is to wit, a long shirt above upon their coats, as was permitted to the Levites only, in the old testament, to carry or drive the Ark of the promise.  
Is not this a sufficient proof? you are welcome home. 
Dist. 21. ca 1.  And likewise, that the other Priests are also come out of the order of Levi, doth sufficiently appear out of that which is before rehearsed.  
Therefore is the Apostle much overseen in his Epistle to the Hebrews, where he will take upon him, to maintain, that the order and succession of the Levites should be wholly taken away and annihilated, or at lest, he must be thus understood, as that the order of Levi is not taken away, any otherwise, but that in place of the jewish Levites are entered in the Priests & Pardoners: & in place of their sacrifices, is the Mass crept in. For consider, that which he doth writ in his 5. and 8. Chapter, 
Heb. 5.1.8.  concerning the Levite priests, saying, That every high Priest is ordained to offer gifts & sacrifices: pretending thereby to prove, that then Christ must also have something to offer: that the holy Church of Rome understandeth to be her Priests, 
Look in the foresaid Council Sinonen. de. 11. and the emperors Interim, and likewise upon Eck. ●at●m. and other Catholic writers.  as though the Apostle would have said flatly, That the Romish Priests are ordained to offer gifts and sacrifices. And for that cause the catholic Doctors have that text continually in their mouth, for the verifying of their Priesthood. So that it is evident, that the Levitical Priests are risen up again in our Priests. And although the Heretics do mock at all such allegations, saying, that that text is directly against us, because the Apostle will thereby prove, 
Heb. 8.4.  that by the offering and Priesthood of Christ jesus, all other offerings and Priesthoods are taken away and annihilated, considering that Christ could not be a Priest, so far as there were any other Priest that did represent & patronize him: yea, and although he were now here on earth, we pass not for that. For we will by and by bring out against them the plain text of the decrees, out of the Council called, Sexta Synodus, where it is said, That james, the brother of Christ, after the flesh: 
In Canon. Iaco● frater dom. de consecra. dist. 1.  & Basilius the Bishop of Caesarea, did jointly bring in the Mass, and joined it to the scripture. Surely, if james the lords brother did establish the mass, than it appeareth, that it is come from the Apostles: & therefore need we not any more testimonies of scripture or other authorities. For whereas the Heretics will seem to overthrow this, saying: That it is an evident and detestable lie: considering that Basilius was Bishop of Caesarea, 
james & Basilius knew not of the Mass.  well nigh three hundred years, or there about, after the death of S. james: so that by reason thereof, he cannot have established the Mass with S. james: Unto that we answer, That they are too much nosewise for us: our dear mother the holy church goeth not so precisely to work. An inch breaks no square: It skills not for three or four hundred years, more or less, when otherwise it serveth her turn. Notwithstanding that, she hath two divers ways to answer their demand. For she may ●ay, that there fortuned a great miracle, to wit, that S. james the Lord's brother, did rise again from death, about 300. years after he was buried, to come & help Basilius to sing Mass: or she may likewise say, That james did in his time establish the Mass: but because there were no altars to be found, by reason there was not yet as then any relics of Saints, which had wrought miracles: and that men might not without being furnished with certain relics, 
Placuit ut altaria de consecra. dist. ●  erect any altars to serve Mass upon: it may be, that the Mass knit up in an attorneys bag hanged up upon a pin in some corner, till the coming of Basilius, which was about 300. years after: like as otherwhiles they hung up some processes at Machelin upon a nail a hundred years or two. In sum, let it be as it will, it is all one. Once we conclude hereby, that the Mass was ordained by james the apostle. And it is to be thought, that james had learned it of Clement pope of Rome, 
These letters are written word for word in the beginning of the first book of counsels.  who had written two pleasant letters unto him, wherein he doth specially treat of the seat of the B. of Rome: and that Peter through his deserts or merits, was become the foundation of the Church: and so forth declares at large, how the Mass shall be devoutly done, what apparel, what hallowing, and what other necessaries shall be used in the doing of it, in what clotheses the Sacrament shall be laid, that it may be kept clean from Mouse dung, and that no worms nor moths come at it: as in the first part of the counsels, in the second letter of Clement, is by express words specified. Whereby may be noted, what great and heavy troubles this good Clement had, and what manner of Prophet he was, considering that he set out in writing, all the ceremonies of the holy Church, which were not found yet in 700. or 800. years after Clement's time. And therefore it is, that our dear mother the holy Church doth make so high an holiday of these decretal letters of Clement, and of other his companions, that she h●th out of the same established a great many of her ordinances and holy ceremonies. In sum, it is plain and evident, that the holy Mass hath her ground and foundation without the Scripture.   

The iii Chapter. That the name and Ceremonies of the Mass are fished out of the holy Scripture.  

The name of the Mass is out of holy Scripture.  Now, as touching the name of the Mass, that hath likewise her beginning, undoubtedly out of the holy scripture: notwithstanding, that there are many and diverse opinions of the same. For it is not very long ago, that certain great doctors of the Sor●onish school at Paris, did (out of that, that is always written at the end of all the Epistles which Saint Paul hath written, from whence they were sent, sounding in the Latin tongue, Missa est, 
Missa est.  etc.) conclude, saying, That Paul did thereby give to understand, whither men should go to hear high Mass on the Sunday.  
And now besides this, there was a Magister noster, which said, that the Apostle Andrew had a Mass book, and had spoken of the Mass: for john rehearseth that Andrew said to Peter his brother, 
john. 1.42.  That he had found the Messiah, or the anointed Christ, of whom Moses doth bear witness. And this sounds in the common translation in Latin thus, invenimus Messiam quod dicitur Christus: which words this wise doctor did expound thus, 
Mossias is Missa.  We have found out the Mass which Christ hath done. Is not that well hit? God help us. Who dare now from henceforth be so stout, as to say, That the Mass standeth not in the scripture? But now, because that these Heretics will needs be so nosewise, & will understand all languages: insomuch that they do mock hereat, saying, 
Petrus Lombard. in the 4. book of Sentences, dist. 13. chap. 1 & dist. 24. cap. 3  that Messiah doth not signify a Mass▪ but The Messiah, that is to say, The anointed: Now Peter Lombard, the writer of the sentences doth set down another opinion and judgement, 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 heaven, to consecrated the Corpus domini, that is, The lords body, by whom the Priest doth sand his consecrated God forwards towards heaven, at such time as he hath used these words following in the Mass: Omnipotens Deus, iube haec perferri per manus sancti Angeli tui, in sublime altar tuum, etc. that is to say: O almighty God command that this may by the hands of thy holy Angel, be carried up to thy high holy altar, etc.  
And out of this he doth further conclude, that wheresoever that Angel doth not come, it cannot be said that there is a Mass. But truly this must be but mere dalliance, for if that were true, that they must tarry for the Angel, there would not be one Mass to be found in the whole world: where notwithstanding there are Masses sung daily by heaps. And therefore hath our dear mother the holy church driven in another nail here, and concluded in the Council of Senona, 
Missa is an Hebrew word, and uncertain what.  that Missa is an Hebrew word: now, what it doth signify is uncertain. For, notwithstanding that the same Council saith, that it betokeneth a clean offering: yet doth not that well agreed with the Hebrew tongue, unless it were so that it were named Nisset. 
Missa after the Hebrew is Nisset.  But it appears much rather, to have come of Massah, which in the Hebrew doth signify Heaviness, or Cursing: or else of an other Massah, 
Missa of Massah▪ a cursing.  which is interpreted, Seeking: because the Priests do with five words seek God, to see if he will come into the bread. Even as the children of Israel did seek God in the wilderness Raphidim, 
Exod. 17.7.  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, 
Dan. 11.38.  who speaking of the Romish Empire, saith, That they shall have a new God Maosim, to whom they shall pray, and do worship, with gold, silver, and precious stones, that is to say, A God of strength, and of force. 
Missa, is Maos●●.  Wherein without doubt, he doth speak of the Masse-God, which is a God of such power, that he causeth all them that will not honour him, to be burnt. In sum, it is apparent, that the name of the Mass is fetched out of the Scripture.  


Ca altaria si non fue●in●. de conse. dist. 1.  
Mass to be done upon a foore cornered stone.   Now further, whereas the Mass may not be long, but upon a four cornered stone well foreseen with crosses, and conjured with holy words: all that is likewise fetched out of the scripture. For Paul speaking to the Corinthians, saith, That they aught not so to glory in themselves for the sacrament: considering that the people of Israel, (who notwithstanding were pitifully destroyed by the hand of God) had also even the like sacrament in the beginning, 
1. Cor. 10.4. Psal. 114.22. Es●●e. 28.19. Mat. 21.42. Mark. 12.10. Luke. 20.17. Act. 4.11. Rom. 9.33. 1. Pet. 2.6.8. Mat. 15 4▪ 6. This is even so concluded and established upon the gloss in the decree, in the chap. altaria si non de consecrat. dist 1. and in the book called En●hei●idion sacer●otum of Guido de monte Rocher●i.  & were also baptized, and had likewise received the spiritual meat, to wit, Manna, and drank the spiritual drink, which did flow out of the Rock: and saith further there, in most plain words: And the stone was Christ, that is to say (after the spiritual interpretation of the holy Church) That the Mass must be sung upon a stone. Item Christ is also called A corner stone: and (which is more) his grave was hewn out of a stone, as Mark doth wi●nesse: Ergo, it must needs follow, that no Mas●e may be sung without a stone. And because he was wound in white linen clotheses, therefore must white linen be used in the Mass.  
And so forth, concerning all such Ceremonies as are used in the Mass: you may (touching these) read the book of Durandus, or of Innocentius, de officio Missae, or the book of Guido de monte Rocherii, called Encheiridion Sacerdotum, that is to say▪ the manuel of Priests. For there you you shall find plainly set forth, that all the parts of the Mass are finely founded and established upon the scripture. And to begin withal, 
At what hour Mass must be said.  you shall found the times appointed for the Mass, that it must be done at three of the clock: because it is written, that the jews did at three of the clock cry, Crucify him, crucify him: or at six of the clock: for that at six of the clock they did crucify him: or at nine, because that then he gave up the ghost. For although it be so, that the jews at that time did reckon their hours otherwise than we do now: so that three of the clock was with them, as viii. or ix. of the clock before noon, is with us: and their six, as our xii. at noon: and their ix, as our three, at after noon: yet notwithstanding, our dear mother the holy Church doth not g●e so narrowly to work with her reckonings. It is sufficient that simply the names do agreed, and then she lets the rest go where it william.  
After this now as touching the apparel, and other consecrated or hallowed stuff, 
Albe.  you shall find her Albe, or long white garment in the Scripture, specially where it is written: But he that continueth to the end shall be saved. 
Mat. 10.12.24.13.  For that long garment doth signify long lasting, or long continuance. Concerning the girdle, where it is written: He that feareth God, shall prepare his heart, 
Eccle. 2.20.  etc. By the girdle which doth tuck up the clotheses, is meant the fear of God. Item, the Maniples are fetched out of that saying, in the Psalm: Those that sow with tears, 
Psal. 126.5.6.  shall reap with joy, and bring home their sheaves with gladness, etc. For the sheaves are called in the Latin tongue Manipuli, so that David did there speak of the Priests maniples. And the stole which they have about their necks, comes out of the saying of Paul: Bear in your bodies the dying of our Lord jesus Christ, 
2. Cor. 4.10.   
And last of all the head is founded out of the saying of Peter: 
1. Pet. 4.  But above all things have perfit love among you. Let us live a perfit life. Which is as much to say, according to the exposition of the holy church: Let us put on a Cassuffle, 
Cassuffle▪  when we sing Mass.  
And yet, besides all this, you shall perceive, that the most part of all that which is read in the Mass, is fetched out of the Psalms, and other places of holy Scripture, here and there, by patches and pieces swept together, and trimly tied on a heap, as if a man of a great many pieces of gold, as of Ducats, Crowns, Rosenobles, and Portagues, glued together with dirt, would make a goodly door for a swinesty: yet it is most true, that every particular piece, hath a particular Pope, which did join it to the rest, and so were sewed together, insomuch, that it is a right beggars cloak: as is well known to all men, and as may easily be proved by the Decrees and Catholic Histories. And to be plain, there is not any thing, great or small, but they are able to bring in Scripture for it: as we can lightly prove by the foresaid Authors, if need were. But we had rather, that those that long for such meat, should go to the Market themselves, and buy that they like best, and let it be dressed at the Tavern, or Tippling house, according to their own di●t. It is enough for us, that we have given them to understand, who can serve them of such victual, and then further as the case shall require, to prove plainly, that the Mass is founded wholly on high, even upon the flat Scripture.   

The four Chapter. Teaching that the transubstantiation of changing of the bread into the very body of Christ, and the wine into his blood, is grounded upon the Scripture, after the interpretation of the Church of Rome.  

The transubstantiation anno 1168. confirmed for an article of our belief.  NOw, as touching transubstantiation, that is to say, the plain changing of the bread into the very body of Christ, notwithstanding the same was by the holy father Pope Innocentius 3. first set forth for an article of our belief, about the year of our Lord 1198. as by the Decretals is apparent: yet have we plain proofs thereof in the Scripture. For first, Christ in the sixth Chap. of john saith thus: 
〈◊〉 6.55.  My flesh is very meat, and my blood is very drink: that is to say (after the interpretation of our dear mother the holy Church) My flesh is truly, sensibly, and bodily taken and eaten, under the accident of the bread: and my blood is certainly received and drunken under the accident of the wine. 
The explanation of the Sacrament.  For although Christ indeed do otherwise interpret it, teaching that this eating and drinking, is to be understood, of coming to him, and of believing in him: 
john. 6.35.  I am (saith he) the lively bread: Whosoever cometh to me, shall not hunger, and whosoever doth believe in me, shall never be athirst. Again, It is the spirit that quickeneth, the flesh profiteth nothing: The words which I speak unto you are spirit and life. Yet all this notwithstanding, so long as the holy Church of Rome will have it to be understood of her transubstantiation, as Sylvester Prierias high Steward of the palace of Rome, hath specially noted in his golden rosary, wherein he hath gathered all the pleasant Roses and flowers of the Catholic interpreters together upon one heap: and considering that the holy Church cannot err: Christ must have patience, & transubstantiation must take place. But we have yet a much clearer text, to wit, where Christ himself saith: This is my body: for by those words doth the holy Church of Rome plainly understand, that the same which before was bread, is now no more bread, although Paul would call it bread a thousand times: but is changed into the very body of jesus Christ, as long, and as broad, as it was hanging upon the Crosse. And for that cause it is, that she doth disallow all the expositions and interpretations, which Basilius, Tertullianus, Theodoretus, Augustinus, and other holy Fathers have set forth upon the same: saying, That those words must be figuratively and sacramentally understood, as Christ himself hath plainly said: I am the vine: or, as Paul saith: The stone was Christ: and as GOD spoke to Abraham, saying: This is my promise, Cut off the foreskin, etc. Which is as much to say, that the bread should not change his nature, nor the very body of Christ be there present, but only that it should be a true and holy token, a Sacrament, a warrant and pledge, a Seal and assurance, whereby we are assured and fully certified, that he hath given up his body and blood for our salvation. And for this cause do they call it, a figure, or token, and in the Greek Typus, and Antitypa, that is to say, Special tokens. But I do tell you, that the holy Church of Rome will not allow any such interpretations: unless it were so, that men would understand them as Damascenus doth interpret them, and as was in the second Council of Nice concluded by the Fathers: to wit, That the bread should be such a seal, pledge, figure, and holy token, only before it be consecrated: which is to say, It should be a Sacrament, before it is become a Sacrament.  
For, that this is their conceit and meaning, it is apparent out of this, That long before the bread and the wine be consecrated, or made a holy Sacrament: they do offer up the same unto God, for remission of sins, as well of the living, as of the dead. 
The Canon of the Mass.  For in the Canon of the Mass: yea, before the bread be turned into flesh, or the five holy words of consecration be heard, the Priest doth pray, That God will accept that offering of bread, 
Look in the Mass book in the Canon of the Mass.  and through that deliver him from eternal death: And then, That he will bless the said offering of bread in all points, and make the same, holy, profitable meat, and acceptable: That is, may become the body and blood of jesus Christ. Yea, and before he hath yet put the wine into the Chalice, immediately after the Offertory, he saith thus:  

The prayer of the priest at the elevation and consecration of the Offertory.  O holy Father, almighty and everlasting God, take and receive this unspotted sacrifice, which thine unworthy servant doth offer up unto thee for my sins, and innumerable misdeeds, for my forgetfulness and unthankfulness: yea, and for all these which are here present, and for all faithful Christians, as well those that be living, as those that be dead, that it may be acceptable, available, and effectual unto the salvation both of me, and of them, unto eternal life, Amen.  
And in one of the secrets which is commonly read upon the 24. Sunday after Trinity Sunday, he saith thus:  
O Lord, take and receive mercifully this offering, 
Another prayer to the same effect.  through which thou art pleased, contented, and pacified, and hast received us again unto salvation, through the almightiness and unspeakablenesse of thy mercy, etc.  
Consider now, here doth our dear mother the holy Church, ascribe unto this bread, all things which may be attributed unto our Lord jesus Christ, the only begotten son of God: as to say, That God is become merciful to us, for the bread sake, and hath pardoned us our sins: and that before the bread be consecrated, or in any point transubstantiated or changed. What marvel is it then, that they do make a God of it, after the five words be spoken over it, and yet make a Sacrament of it, before it can be a Sacrament? For as they can of a piece of bread make God himself, and of nothing created something: wherefore should not they likewise be able to make of no Sacrament a Sacrament: and of a Sacrament, no Sacrament? That is to say, that a simple piece of bread should be a holy token and seal of the blood of jesus Christ, even before it be made holy and consecrated. And then Econtra, that the Sacrament of the body of Christ, shall be no more either a Sacrament, or token, but even the very body of Christ itself? So that the holy Fathers must needs have understood it so, especially, when they say that this Sacrament is but a token, a seal, and a pledge, specially before it is become a Sacrament. For after that it is once a Sacrament, than (no remedy) our dear mother's will is, that it shall be flesh and blood, and not any longer neither bread nor wine, to signify the flesh and the blood. And therefore doth she not make any account of the exposition of Christ jesus himself, who (after he had said of the bread) This is my body: and afterward of the Chalice of Cup: This is the new Testament in my blood: thereby declaring, that those words, This is my body, must be so understood, as if he had said: 
Luke, 22.20. 1. Cor. 11.25.  This bread is the new promise in my body, which shall be broken for you. For of that should follow, that the bread, after the consecration, and likewise after the speaking of the five words, should still remain bread, and so be but simply a Sacrament, and true token of the body of jesus Christ: as showing unto us the promise of God, made in the breaking of the body, and shedding of the blood of Christ jesus our Saviour, as was said of the Circumcision: This is my covenant which I do make with you, to wit, for that the Circumcision is a sure and holy promise, a pledge, and seal, through which the promise of God is very strongly and substantially made unto the faithful. Not, not, I assure you: that liketh the holy Church of Rome nothing at all. She will lay fast hold upon the first words of Christ, and not seek after any exposition or gloss, how necessary soever they be. And for that cause shall Paul go without any Audivit, when he cometh in with his interpretation, and saith, That the bread which we do break, is the communion of the body of Christ. For thereby it should also seem, that it remaineth bread still after the consecration: and that it is not the body itself, but a remembrance of the body▪ which thing the holy Church in no wise admitteth nor alloweth, for life nor death. But especially, she will not accept nor like of the interpretation following, wherein Paul proceeding doth declare, how and wherefore the bread is the communion of the body of Christ, saying, For all we which eat of one bread, become one body.  
Now truly, that soundeth not well: for we do not all become one body in substance, as the holy Church will have the bread become the very body of Christ in substance. But then the similitude, which after that he introduceth or bringeth in, is to far out of the way. For he saith, That those which feed of the altar, are partakers of the altar: and that those that offer up to idols, are partakers with the devil. And so making a comparison of the table of the Lord, and the table of the devil: as though the Priests could not eat up that body of Christ otherwise, than as idolaters eat up the devils: and as though these words, Eat that body of Christ, did signify nothing else, but this, through the power of the holy Ghost to be made one body jointly with the body of Christ, as the ungodly idolaters, by power of the wicked spirit are united with the devil: That is to heinous an heresy: and therefore we may not stand upon this similitude: for it soundeth directly against our Transubstantiation.  
But when you will have a substantial similitude, you must search and seek it out of Scotus, and Thomas de Aquino, or Panormitanus, and such like. For they bring in for this purpose, a goodly similitude of a Tavern, or common Inn, where they cell wine: For as there is commonly a pot, a garland, 
The Sacrament compared to a wine Tavern.  or ivy bush hanged out, betokening that to be a Tavern: and the Tavern doth signify, that there is wine plenty: So likewise you see here the outward accidents of bread, to wit, the roundness and the whiteness, which do signify, that under the same is contained the very body of Christ, which is to be resembled to the Tavern. And this body of Christ doth further signify the holy Church of Rome, which is made one with the body of Christ, which they call Mysticum corpus Christi, that is to say, The spiritual or mystical body of Christ: and this is that sweet wine which the priests drink in that Inn or Tavern. And after this they do likewise bring for a similitude, the water which in Cana of Galilee was plainly turned into wine: which similitude doth so wonderful well serve for this purpose, as to set a fift wheel in a waggon. But it is pity that the Priests have not other five words, whereby they might do that too. For than should the similitude serve their turn much better, if that they might (when they would) convert and turn the water into good wine: for that they might therewith the better scour and refresh their dry throats, when they are become very hoarse with singing of their service. And it is very true, that they do what they can for that purpose: for on Saturday, being Easter even, they pray unto God, that he will also do so much as to turn their Beer, saying, 
This is the very prayer of the priest over the Beer, from word to word, as it standeth in the Mass, & as Munst. saith  O Lord, holy Father, almighty and eternal God, which hast made both heaven and earth, wherein the water is contained: I pray thee, and instantly beseech thee, in the name of jesus Christ thy only begotten Son, that thou (of thy goodness) wilt bless and make holy this Beer, as thou didst bless the dinner of Abraham and Isaak: and as thou didst bless the six pots in Cana of Galilee, which were changed from water into good wine: even so change (for thy servants sake, which do believe in the Catholic faith) this substance of Beer into pleasantness and mirth, 
The changing of the Beer.  through the same, etc.  
But alas, what can all this help, when it will not so come to pass? For they have not this cunning: and therefore they must needs have been deceived, and so drink up the blood upon raw flesh. For men may say all what they will, and Paul: yea, Christ himself, may bring forth what interpretation they list, but the holy church will stand to the first words, This is my. body: and upon that will she live and die The text is plain enough for her, she hath no need, either of gloss, or interpretation. And therefore unto all the interpretations which these Heretics bring in, whether it be out of the Scriptures, or out of the ancient Fathers, we will answer, This is my body: and stick as sure to that, as the Cuckoo to her song.   

The u Chapter. Treating of the great strife and difference which is a●mongst the romish Doctors, concerning the words of the Sacrament: and yet all they agreed and stand fast touching the Transubstantiation. Herein are likewise set forth some texts of Scripture, whereby Transubstantiation is established.  
IT is very true, that our Catholic Doctors and subtle masters of Divinity, 
Difference among the Catholic Doctors touching the Sacrament.  can not (even they themselves) find any good resolution of these words, neither can make them serve the turn well, touching their Transubstantiation, but that there doth always fall great difficulty and disorder therein. The books stick out in every side like a spindle in a bag: in so much that they snarre and jar amongst themselves in this matter, 
Of the great trouble and disagreement among the catholic Doctors, as touching the words of the Consecration, read Sylvester Pri●rias in his golden Rose▪ in tract. 2. di● pa●asceues.  like dogs & cats: yea, Quot capita, tot sensus: How many heads, so many opinions. And yet notwithstanding, they all jointly cry together, This is my body. The text is clear, and needs no gloss: yea, they cleave as close to Transubstantiation, as clay to the cart wheel. Although they can not tell which way to frame this plain text. For to begin withal, they all flatly fly from that which was concluded in the foresaid Council of Rome, that is, That the very body of Christ should be Sensualiter, that is to say, Sensibly, and visibly eaten, and with the teeth chewed in morsels. For to that they all affirm flatly, Not: and that it is a false lie, notwithstanding it is set out in the Decrees very substantially. For (say they) the body of Christ can no more be bitten, eaten, nor digested: he can not now die nor suffer any more, nor be broken in pieces: he doth live eternally. Which is apparent by this token, that yearly upon Corpus Christi day, our dear mother the holy church doth in her usual Hymn or Sacramental Carol sing these words following: 
Sub diversis speciebus,  
Signis tantùm & non rebus▪  
Latent res eximiae:  
Caro cibus, sanguis potus,  
Manet homo Christus totus▪  
Sub utraqué specie:  
A sument non concisus,  
Non confractus nec divisus▪  
Integer accipitur:  
Sumit unus, sumunt mill,  
Quantum isti, tantum ille,  
Nec sumptus absumitur, etc.   
That is to say: 
Under signs most plain to see,  
Substance none which seem to be,  
Things lie hid most excellent:  
The flesh is meat, the blood is wine▪  
A perfect Christ in either sign,  
Remains of the Sacrament.  
He is not dealt in morsels small,  
Divided, cut, nor hurt at all,  
But whole he is received:  
A thousand taste, a thousand eat,  
And all alike feed of one meat,  
He wastes not though digested.   
Now see here, thus do they deface their own Counsels and Decrees, and make all the holy Fathers of the Council of Rome liars. After this, come in Scotus and Innocentius the fourth, and they will defend (a God's name) That it consisteth not in the five words, to hung the bell about the cats neck: but that it is much rather done through the benediction or blessing that goeth before. So as the Transubstantiation and very changing doth not proceed through these words, Hoc est corpus meum, This is my body: but through the benediction or blessing which went before.  

Petrus de Aliaco upon the 4. 〈◊〉 of Sen●. qu●●. 5.  And Peter de Aliaco saith likewise very plainly, That if it were so, that the consecration should be by virtue of these five words (as the holy Church of Rome doth say and believe) then should not Christ jesus have spoken the truth, when he said: This is my body: considering that it was not yet his body, but must first become his body. The other are earnestly against this. 
Armacanu● in the 9 book ca 5  Now Armacanus very willing to please both parties, saith, that they both have reason, namely, That our Lord should not have spoken the truth, and yet that it should be even so as he had spoken and said. Occam in his Quodlibet questions, hath found out wonderful sharpewittie testimonies and authorities, which a blind man should hardly have seen without a pair of spectacles: for he saith, That when Christ said: This is my body, he meant then to speak the same of his body: yet notwithstanding upon certain exceptions & conditions, to wit, That the Priest which should utter and speak such words after him, as soon as he had said the first pretty word (This) should then immediately upon a sudden think upon two things at once: the first, This is my body, which now at this present shallbe secretly hid under the substance of bread, shall become mine own body hereafter: the second, This body which is now hid under the substance of bread, that is my body, even now at this present time. And this only should prove true, after he had thought upon these two propositions both at one instant. And it seemeth, that Armacanus was also of the same opinion. Petrus de Aliaco, having first very subtly prattled of the matter, doth notwithstanding yet at last fall out of the cart, and findeth fault with the opinion of Scotus, grounding himself fast upon this point and purpose, That the five words are those which make the sport, and transubstantiateth or turneth the bread.  
Alas (saith he) it is a sentence which is not true, 
The explanation of Petrus de Aliaco.  and yet notwithstanding it is no lie: but is neither fish nor flesh. In sum, it is as much to say, as, Give the Doves drink. 
Thom. de Aquin. 5. part, quest. 78. article 5.  Thomas de Aquino saith, That our Lord, by that first word, Hoc, This, did not teach any thing certainly: but meant to say simply & in a gross manner thus: That which is here under the substance of bred, let it be what it can, it is my body. And whereas some will withstand this, saying, That the same is nothing else, but bread, till such time as it be transubstantiated or changed, unto that he answereth, Not so. For this sentence (saith he) is not fully concluded, till the last syllable, to wit, Umh, be pronounced. 
Umh, the last syllable of these five words, Hoc est corpus me●m  And therefore no judgement can be given of the verity or falsity, till such time as the five words be fully pronounced. For then is the matter first clear, and the bread perfectly changed into the body of Christ.  
Richardus de sancto Amore saith, 
In his book of the Trinity.  That these words, This is my body, is just as much as to say thus, The thing, whereinto this bread and wine shall be changed, is my body. Other again will say, that Christ did not by this word Hoc, This, mean the bread: but simply, the accidents or qualities of the bread, to wit, The whiteness, The thickness, & The roundness: and that these words, This is my body, is as much to say, as, My body is here hid under the accidents or qualities of the bread.  
The holy Bishop Durandus is of another opinion, namely, 
Durandus, read the 16. chap. of the second part  That jesus Christ did once consecrated, by his secret power, which is hid and unknown unto us, and not by power of these words. But yet should he (notwithstanding) after that have set forth by the five words, the form and manner that men should use to play this part of Transubstantiation after him. In so much that the Priests should now consecrated by an other power and virtue, than Christ jesus did.  
Contrary to this, Comestor is of opinion, 
Comestor▪  That Christ consecrated with the same words, but that he did first whisper them out secretly between the teeth, and so changed the bread into his body, & the wine into his blood, which being done, he spoke the same words aloud to his Apostles.  
Now let see what good Beer you can brew of this, and join all these wise heads together, to try which of them is the wisest of all, and who hath shot down the Popingay. Truly, for my part, I believe never a one of them all. For the Catholic Doctors of our time, have been forced now again a fresh to fetch out of a corner, other new, and vengeance wise fetches and strange tricks wherewith to maintain the matter and make it good against these Heretics: and yet are not at this present agreed amongst themselves: neither can they tell whereupon to settle & ground themselves. 
Bishop Gardiner of Winche●ter.  For that good Gardiner (a Goliath amongst the Catholics) did set forth a great book upon this matter, & hath found out many quickwittie reasons, saying, That our Lord, when he spoke these words▪ did mean a thing which is not to be found: and he doth name it, Individuum vagum, that is to say, A little incomprehensible wind, or moth, which flieth hence away in the air. In sum, it is even as much as a little nothing, hanging by a small silk thread. And then he saith further, That this word, Hoc, must be understood of such an Individuum vagum, or flying moth.  
I believe verily, that he hath drawn this out of Democritus well, who saith, That truth lay buried in a deep hole: and so in the mean space doth teach for a verity, That there are many little wavering things, always shaking and flying in the air, which he doth call in Greek Atomies, signifying Individuum, or Insecabile in Latin. And out of these flying or wild vesekens should the world, by operation of itself, be made and brought together. Which fantasy that good man Epicurus, and all Epicuristes have likewise followed, and stoutly defended. And even so will our Gardener likewise maintain, That this holy breadgod should be made of an Individuum vagum, 
God's bread made of an Individuum vagum or wild veseken  and that Christ knew well to speak of that matter: although the Bakers might very well protest against that, and say, That they have made it of good wheat meal: yea, of the finest wheat flower with dogs grease, and not of a wild veseken, which is no where to be found. But johannes de Lovanio, that worthy and profound learned Magister noster, 
johannes de Lovanio.  who hath so long carried the wisdom of Loven in his head, that in the end his brain did wax feeble, and he stark mad, that man in his book which he did writ upon this matter, saith, That herein chanced a great miracle, to wit, that the bread is no more bread: but that there doth remain only the qualities of the bread hanging in the air, without ground or bottom, as if a Cow should hung upon a cherry tree: and that yet likewise there remains amongst these qualities a perfect substance of bread: so that it is still bread, and yet notwithstanding it is no bread.  
In sum, you shall find as many pears as plums. Yea, is no: and No is yea. Chickens eat hay, and with them horse turds and good sweet figs are all one.  
There are many both high and low speculations, amongst our Doctors, who yet travel continually (like Asses) to undo this knot, and yet can not bring it to pass: For the deeper they wade in the matter, the more they are wrapped and entangled therein. For they perceive very well, that it will not come to any good perfection, so that the bread should become the very body of Christ: for that then it must needs follow, That the bread died for us, and that a dead and lifeless creature should be our God and Saviour: and yet would they very feign bring the matter to pass, so that they would seem to stick to the word of God: and yet for all that, maintain and uphold their Transubstantiation also. They do well consider, that they can not justify the words, unless they do expound them sacramentally, and figuratively, as the Heretics do, who make no great matter of vengeance witty questions. But our Doctors and faithful Catholics will never come to that bait, they will rather spend both hide and hair, than they will recant & give over their opinion: yea, it were also an eternal slander for our dear mother the holy church, and a mean whereby she should sustain to great damage. For Transubstantiation is the very best fisheponde and shambles that belongeth to her kitchen: and therefore will she defend that with tooth and nail, and in no wise suffer it to be plucked out of her hands. Wherefore it is no marvel, that our Doctors had rather invent new miracles one upon another, and make new and strange glosses never heard of before: yea, turn all topsy-turvy, neither touching the heaven, nor the earth, and brawl and chide one against another like whores, knaves, and cutpurses, than they would consent and agreed to do such a spiteful displeasure to their entirely beloved mother the holy Church of Rome, as to join with the Heretics, her mortal enemies, to fetch out of Paul, or out of the old Fathers, a sacramental exposition, and thereby to do injury to the worthy Transubstantiation. They are yet besides this, in great difference & dissension about many questions depending upon the same matter: 
These questions you shall have in the wri●ters of the Sen●en. upon the 1. & 2. cap. of the 12. dist. & upon the 1. cap. of the 13 dist. in the 4 book of the Sentences.  for they cannot conceive whereupon the qualities of the bread are founded or grounded, considering that it is no more bread: & then, that it cannot be said, that the body of Christ itself should be round, white, savour, & weigh, as bred: then, whether this weight, this roundness, and this colour remain hanging in the air without any prop, or that they are clean consumed, or where they remain? Item, when the offertory or Host is broken, what is there broken, whether the accidents and substance of the bread, or the very body of Christ itself? Item, whether this transubstantiated body is so quickly gone, 
Whether a rat or a mouse do eat the body of Christ.  when there cometh a Mouse or a Rat to gnaw upon it, or when Moths or worms do breed in it? Thereof they dispute a pace, whether the substance of the bread doth then, with his accidents and qualities, get him home again, or that the Rats or Mice do gnaw upon nothing else, but only upon the accidents and qualities, without touching the bread. It is very true, that the master of the Sentences did leave off this point very slenderly. For these are his words:  
verily it may well be said, that unreasonable beasts do not eat the body of Christ, although it seemeth they do so: 
In the book of Sentences the 1. chap. dist. 11.  but then, what is it that the Mouse taketh, or what is it that she eateth? That doth God know.  
Yet notwithstanding, those other doctors, which have written upon the book of Sentences, are not therewithal satisfied, but will yet have a further consideration of the matter: especially considering, that the gloss of Henricus de Vrimaria, 
A mouse and a sinner in the 1. chap. of the 9 dist. in the 4. book of the Sentences.  written upon that text, saith thus: That the mouth of a Mouse is not so unclean, as the mouth of a sinner, And all they generally do teach, that the sinners do without doubt eat the very body of Christ: Ergo Potlid.  
Now besides this, yet can they not agreed amongst themselves, to know whether all the words which they of themselves have added, which are not written by the Evangelists, do serve necessarily to the Transubstantiation, or no? For Thomas de Aquino, will stoutly defend, That they are most necessary thereunto, and that without them the Tart cannot be well baked. Now against this, Bonaventura, and master Henricus de Gandavo, with diverse other, writing upon the fourth Book of the Sentences, say that these words serve only to beautify and set forth the other for comeliness sake: but it is needless for Scotus to writ his opinion, considering that it cannot be certainly known, whether they be very needful or no. And yet notwithstanding, he doth conclude, that the Priest is bound to say them, neither more nor less, than as if they were most necessary to the framing or making of the Transubstantiation. And Guido de monte Rocherii, doth flatly confess, That he knows not what to say to the matter.  
Then further they are in contention, 
Wine with water transubstantiated.  whether the water which they do mingle with the wine in the Chalice, is first changed into wine, and after that into blood: so that there should be two transubstantiations at once? Or that it is incontinent and by and by turned into blood, as well as the wine? And if it become blood, as appeareth it should, by the example of the two Gossips, of whom I spoke before, by what power that can be so, seeing Christ did not meddle with any water, nor the Evangelists do not writ any thing thereof? And then, if the Priest should put more water into it, than wine, (which they do not gladly, 
This question you shall have in the writers of the Sentences, in the 5. chap. the 11. dist. in the 4. book.  or willingly:) whether then the Transubstantiation should take full effect, or that it would stay, for doubt of drowning in the water?  
Item, if by chance, after that the wine be consecrated, & turned into blood, one should put into the Chalice as much wine more, whether then the first wine should be no more blood, but become wine again, or that it should be blood and wine mingled together: either that it should all together be turned into blood? Item, whether a Priest may say and serve Mass with vinegar, or veriuce, or with must, or whether for need with beer: and whether that the beer (after the five words spoken, 
Look in the book called Encheiridion sacerdotum, in the 3. chap. de sacramento Euchar.  and all parts of the transubstantiation well played) could do his office as well as the wine, and leap suddenly out of one substance into another? Item, if there were thirteen or fourteen Offertories, Ostes, or singing cakes, laid upon the altar, and that the priest could tell no better than my maid, and so told but twelve, and upon that intent do pronounce the five words, thinking that there were but twelve: then whether all the thirteen should be consecrated and transubstantiated: considering that the intent and meaning of the Priest, is wholly necessary to the transubstantiation: or that never one of them should be transubstantiated, considering that the one hath as much vantage as the other, and not any one of them more base or bastard than an other, seeing that they all did hear and understand the words of the Transubstantiation indifferently, one as well as another.  
There are yet (besides these) many other like difficulties, sufficient to make devout catholic men to doubt, touching this foresaid article of transubstantiation: for (I assure you) they trouble the heads even of our masters of Loven, and are oft-times occasion that they must drink two or three quarts of wine the more, and sometimes be so drunk, that they fall from the bench, and catch a red nose: yea, and sometime that they dispute the hair from their heads, through the great zeal wherewith they are warmed, whereby they often fall into drunken diseases, and sometime into Pleurisies, whereof diverse times they die: and so the Church of Rome doth fail of her best pillars. And yet for all this, as concerning the highest and most principal article of transubstantiation, they all danse after one pipe, and agreed as well in one, as Herode and Pilate. And as touching the rest, they remit that to God, to take care for: for after that they have brought forth many cunning tricks, and deep witty speculations, and bralled about those a long time, and in utramque partem, that is to say, pro & contra, to and fro, have reasoned on both sides very Magistraliter, that is, Masterly in deed. In the end they make this conclusion: Sed quomodo hoc fit, 
In the 4. book of the sentences in the before named dist.  nescio, Deus scit: that is, I cannot tell what to say to the matter, I cannot conceive how that may come to pass, God knoweth all: And yet notwithstanding, they do always conclude this to be an article of the faith, whereof no man must doubt. For our dear mother the holy Church will have it so. And yet in the mean space, for the better stay of devout consciences, & something to establish these great doubts, they have jointly found out a new practice to prop up their general building of Transubstantiation, to wit, first a great beam which they call Concomitantiae: & then a long rib, called, The steadfast intention of the holy Church: wherewith they do so strongly prop up this building, that not only Christ's body, 
Whether a Priest being half drunken, & in a dream, can make the body of Christ, etc.  but the whole Godhead may s●and upon it without falling. And if it were so, that the priest did dream, & had no regard to his Mass: yet have they a remedy for that. For the good intent of the holy Church is so sure and unremovable, that the intent of the Priest is not greatly to be accounted of, but may well enough go walk abroad, and see if there be any good cheer toward, and that his maid keep good rule at home, which is a jolly matter. For otherwise, if the priest were yet half drunk with good cheer the even before, or that his maid had chafed him, or that but only a fly did come & sit upon his nose, he might perhaps thereby forget his good intent, even as he was speaking the holy words, and then should not that bread bec●me a God: which were a perilous matter. For the simple people should then pray to a piece of bread, in place of their God & creator. Therefore cometh the holy Church now in for a help, & doth set forth for a perfect article of our faith, that it is likewise sufficient for every one to believe, whatsoever the Church believes, although they know not what it is. 
Guido de monte Rocherii.  And again it is sufficient that the holy church have generally a perfit determination, that wheresoever Mass is done, there is the bred changed into God, although it were so that the priest did think only upon his maid, or on his kitchen. In sum, there is not a hole, but the hellish Church hath a peg to stop it withal, she can turn every thing to the best: so that there is no more difficulty. And if the Doctors and Licentiates, do chide and brawl among themselves, that makes no great matter: we aught to commit all these weighty causes, to the judgement of the holy Catholic Church, and must simply and jointly believe, That as soon as the five words are spoken, that which the Priest hath in his hands is turned into God, let it then be what it will, either very bread, or the accidents of bread, or an Individuum vagum, that is, a wild veseken. That is no matter at all to us, it is sufficient that we know it is our God, which we must pray unto in the Mass. For the text is plain: This is my body, there needs no gloss upon it. And although it be so, that all the Doctors of Loven, of Paris, and of Colen, cannot understand it: yet it is sufficient for us, that we have fetched our transubstantiation out of it, and set it forth irrevocably. Although we have yet many more other plain texts, whereby to defend it: which are very plentifully set forth by the worshipful Eckius, and other worthy pillars of the holy Catholic Church: as specially that which is written in jeremy, That when the ungodly jewish Priests and false Prophets went about to bring jeremy to death, because he did earnestly condemn their ungodliness, they said thus one to another: Let us mar his bread with wood, or let us destroy the fruit together with the tree, & root him out of the kingdom of the living. For this now hath our dear mother the holy Church turned for the best unto our Mass priests, as though they had holden this Counceil together, and said: Mittamus lignum in panem eius, 
jere. 11. 1●  that is to say, Let us cast wood into his bread, understanding thereby, that they will counterfeit (in their Mass) the passion & death of jesus Christ, who suffered upon the cross, with a piece of bread. And to this end do they 'cause these words to be sung yearly in the Passion: whereupon she hath resolutely concluded, That the bread is changed into the very body of Christ jesus: as is to be seen in the foresaid book of Eckius, and of other stout Champions of the Romish Church. Yea, and likewise to prove that this Transubstantiation is neither so wonderful, nor unnatural, as the Heretics exclaim, that doth Eckius teach out of the Scripture, where the devil said to Christ: 
Mat. 4.3.  If thou be the son of God, command that these stones be made bread. Consider now, is not that a plain declaration, whereto no answer is to be made? And by this it is well to be thought, that the devil would gladly have had a Mass in the wilderness, but only that it could not be for lack of bread. And this may possibly be the cause, wherefore our mother the holy Church doth (upon all the altars, and in all thee books, where this story is in hand and dealt withal) cloth the devil in a friars cowl, to the end men may know, that he was an holy Heremit, 
The devil did Mass in the wilderness.  or an Anchor, which did very devoutly say Mass in the wilderness, and therefore doth look out so Masselike. But when he saw he did lack bread, than he sought and made means to our Lord, to see if he would erect a new transubstantiation. And now, because this temptation of the devil is in the Hebrew tongue called Massah, (as is before rehearsed) therefore it is not to be thought unlike, 
Massah is Missa.  that our Mass hath thereof borrowed her name. For as Satan said: Command that these stones be made bread: so say the priests in their Mass: Command that this bread be made a body, or flesh.  
Wherein the Priests are something more likerish, than their master was: for that they will not be contented with dry bread▪ but that hath his understanding and meaning. Howbeit thus much it is in effect, That our dear mother the holy church, hath out of this Massah, or temptation of the devil, very strongly established her Transubstantiation.   

The vi. Chapter. Establishing the sufficiency of the Sacrament under the substance of bread alone.  
WE have heretofore set forth, that the holy Church of Rome hath directly against the commandment of Christ against the use of the Apostles, and against the long continued custom & manner of the primative Church commanded, That the Lay people should not receive the Sacrament of the lords Supper, but under one kind only, to wit, of the bread: as it is plainly set forth in the decree at the Council of Constance, here before declared. But now because it shall not seem that she hath much a do to wrist a text or twain of the Scripture, & to bring them in to serve her turn, she doth therefore allege here manifest texts wherewith she doth set all things net, fine, and in perfect frame.  

This word being thus alleged 〈…〉 in his manuel in the ●● chap. of john, and all whatsoever is betwine both of the drinking of his blood, he hath left in the pen.  To begin withal, it is written in the 6. of john, This is that bread which cometh from heaven, that he which eateth thereof should not die. I am that living bread which came down from heaven: if any man eat of this bread, he shall live for ever. And the bread that I will give, is my flesh, which I will give for the life of the world, etc.  
Note here, now doth he meddle but with the bread (saith Eckius) Ergo the Lay people need not the wine. That sounds as well, as if a man should make this argument: Christ saith in the 15. of john, I am the true vine, 
john. 15.1.5.  you are the branches, etc. Here he speaks only of the vine, and not of the bread: Ergo the Lay people need not receive the Sacrament under the substance of bread, but only under the substance of a vine. Is not that very well reasoned, to catch the Heretics in a trap? After that we read, that Christ was known in Emaus unto two of his disciples, 
Luk. 24.30.31.  by breaking of bread: & there is not one word of drinking: Ergo the Lay people may not drink out of the Chalice. And if any man think that Christ should not there have ministered a sacrament (as the Heretics will say) that is a lie: for our dear mother the holy church hath determined otherwise, declaring that he did minister the Sacrament two times, once at Jerusalem, for the Priests, 
In his manuel or ●nchei●dion 〈◊〉 communium, in the cap. of Cardinals, th●re he saith that 27 of Christ's disciples were all Cardinals.  at his last supper: & another time at Emaus, for the Lay people, after his resurrection. And although it is certain, that these two disciples were Cardinals, & not Lay men, as Eckius in deed doth finely maintain in a certain place: yet what is that to the purpose? Did you never see Cardinals that were no Priests? That is no news. There are now a days that are but young children, & newly crept out of the shells. And when all this is said, there is no where written, 
Look in the foresaid book of Eckius, and upon other Catholics which do found upon this argument.  that these two disciples had shaven crowns, or the priestly character or cognisance: Ergo then must they needs be Lay people. Now thirdly, we pray thus in the Pater noster, Give us this day our daily bread, and we do not speak of any wine: wherefore then should the Lay people desire to drink wine in the Communion? And although the priests themselves sing the same words in their Mass, & yet notwithstanding are not content with dry bread: that cannot serve the turn. For the prrests must needs have some prerogative, because they are the beloved children of our mother the holy Church. Fourthly, ●uke in the Acts of the Apostles writeth: That those which believed, 
Act. 2.42.  continued in the Apostles doctrine and fellowship, and in breaking of bread, and in prayer: which straightway after he setteth out more amply, saying: And sold their possessions & goods, and parted them to all men, 
Act. 2.45.46  as every man had need. And they continued daily with one accord in the Temple, & broke bread in every house, and did eat their meat together with gladness and singleness of heart, praising God. Out of this doth our dear mother the holy Church conclude, That the cup aught not to be ministered unto the Lay people in the Supper of the Lord, because that here is no mention made of wine, but only of bread. For although in many other places of holy scripture, all kinds of meats and drinks are understood under the name of bread and eating: yet that can not take place here, considering that our dear mother the holy Church hath otherwise interpreted the same. And Paul hath directly written, That all men should esteem the Apostles and Preachers as Ministers of Christ, 
1: Cor. 4.8.  and disposers of the secrets of God. For out of this doth our dear mother the holy Church teach, 
This is set forth by brother Barnard of Luxenburgh, to this end, with the arguments following in the register of Heretics, in the 12. part of the 4. book.  That the Priests are to be resembled to God, and are mediators between God and the people, and so by this means may freely change or altar the Sacraments, as they shall think good. Is not this a subtle and double dealing with the Scripture? Wherefore then do these Heretics say, That we have no scriptures wherewith to defend this our doing, whereas we bring in sacks full of Scripture, as all men may see.  
And then, touching that they will beat us with our own rod, saying, That the Church herself hath always done otherwise, as may appear out of the ancient fathers, Counsels, and Canons, we care not a point for that: we hung that on the hatch. For all that is past and gone, the world is now in another state than it was then. For in those days, they were for the most part all ready to shed their blood for the christian belief. 
This is written by the foresaid Barnard Professor of divinity in the same place before written.  And for that cause did they drink the blood of Christ, as the Catholic Doctors have written, according to the doctrine of Cyprianus, saying, how can they shed their own blood for Christ's sake, 
Cyprianus in his 3. epistle and 2. book written to Caecilius.  if they do not drink of Christ's blood? But now there is no more tidings of those matters: for the holy church of Rome will not loose one drop of her blood: considering that she hath enough to do for the defence of the holy Catholic faith, to shed the blood of the Lutherans and Caluinists, 
Psal. 72.1.  like water in the streets. And therefore it is not any more needful that the Lay people should drink the blood of Christ out of the Chalice under the substance of wine. They can digest it well enough raw, as it was shed out of the body of Christ jesus: yet for all that, the priests have this advantage, that they may drink the blood of Christ both ways. And yet is not the blood of Christ in the Sacrament, taken quite away from the Lay people. For when they do eat the whole body, with flesh & bones, it is certain, that they get in the blood wall. For the before named Bonaventura doth make mention of a certain miracle, of one which would not believe that there was any blood in the holy Ost, 
Dist. 4. quaest. 2.  or singing bread, used in the holy Mass, 
Ecki●s in his Manuel or Encheiridion locorum.  and suddenly there came blood running out. And likewise Alexander de Alice doth declare, that upon a time when the people would have received the Sacrament under both kinds, there was suddenly before them a platter full of blood, whereof the good devout people being marvelously abashed, were glad to content themselves with the one. And that the blood (undoubtedly) is with the body, we have here before by many other miracles declared, sufficiently proved. Therefore have the Lay people no occasion to complain, as though the blood of Christ were denied them: for even the Priests themselves are contented with one kind, on the good friday next after the shire Thursday, 
Eckius and Barnardus in the places before spoken of and named.  when they have had their sops in good Bastard or Romnay. For then the next day, being good. Friday, they sing a dry Mass, and keep a mouse's banquet, as well as the Lay people do at Easter. 
A dry Mass on good Friday  Before time likewise, in the jewish church the Lay people had no part of the drink offerings, but the Priests only. For although that Chrysostome saith, 
In the 18. Homil. or sermon upon the 2. Epist. to the Corinthians.  touching this matter, that this is now changed, and that in this Sacrament the Lay people must enjoy the like meat and drink as the Priests do, 
Chrysostomus.  so as now the one hath no more advantage than the other, as they had in the old Law: yet can not the saying of Chrysostome any thing serve in this place. For against Chrysostome will we set Brother Barnard of Luxenburgh, professor in Theology, and john Eckius, with all other good Catholic writers of our time, who have otherwise written and determined of this matter. And as touching that which the Huguenotes do allege out of Paul: yea, out of jesus Christ himself, saying, That Paul did command all christian people, to do according as Christ had ordained, and as Christ had said: Drink all of this: We do answer to that, That this was only a simple permission, 
This is the answer of the before written Barnardus brought upon this place  and not a special commandment: as he saith in another place: Destroy this temple, and I will build it up again within three days: for that is no commandment, but only a permission, as if he said: If it be so in deed, that you will destroy this temple of my body, I will not forbid you, but I will build him up again, etc. In like manner doth our mother the h●lie Church say, that these words, Drink you all of this: And, As often as you drink this, you shall declare the death of the Lord: Those words are thus to be understood, as though he had said: I do not will you Lay people to do so, but the Priests only: notwithstanding, if you will do it, and that the Priests are contented withal, I will not then be against it. Thus you see the game is won. Now let us to an other matter, tending to the like end.   

The seven. Chapter. Which doth treat of full satisfaction for sins, of the deserts of good works: also of the merits of Christ's passion, and of justification: of the difference between mortal sins and venial sins: and of the assured hope of salvation.  
Now, 
Of merits & justification.  seeing that we have sufficiently spoken of the holy Mass, and the Sacrament of the altar, and that our mother the holy Church of Rome doth moreover teach and set forth for an article of the faith, That we, by desert, hearing a Mass, and receiving the Sacrament, may make full amends for our offences, and sufficiently satisfy for our sins: therefore it is now very necessary, that we something treat of satisfaction for sins, and of deserving by good works, the rather, because the Heretics do with their scriptures so trouble us, touching this point, as they turn both the spit and the roast meat into the ashes: in so much that we shall lose both the sheep and the fleece, if we suffer this to be so plucked from us. And therefore it is necessary to put all good Catholic children in remembrance, that in no wise they do give any ear to the Heretics, touching this point, for fear jest thereby they should be brought out of the right way, and so by receiving their goodly reasons & multitude of scriptures, be persuaded from their due obedience to the holy Church of Rome. And to the end that every man should be warned, and not by negligence suddenly taken in a trap, therefore shall I set out (something more at large) their meaning touching this point, to the end that every one may see, whether our dear mother the holy Church have not just occasion so bitterly to curse and banish their doctrine.  
Then, to begin withal, they do take upon them to defend and maintain by Scripture, That all sins are deadly & mortal, 
All sins are ●eedle sl●nes, 1. john 3.4.  because that sin is the breaking of God's commandments, as S. john saith: And, That who soever doth not observe all, whatsoever God hath commanded in his Law, is accursed. 
D●ut. 27.26. Galat. 2.10.  For S. james doth witness, 
jam. 1.10.  That who soever transgresseth in one point of the Law, is guilty in the whole: considering that the same God which commanded the one, did also command the other. In so much that all those which commit sin, 
Ephes. 4.18. Col●. 1.21. Rom. 5.12. 2. Cor. 15.56.  are through sin alienated and estranged from the life which is only to be had at the hand of God, and so must fall into the hand of heath, seeing that The recompense of sin is death, 
Rom. 6.23.  according to the saying of S. Paul, whereby all men (without any exception) which are under sin, 
Rom. 3.8.9.10.11.12.22. Roma. 5 2. Gala. 3.21.  are likewise under the bondage of eternal malediction, death, and damnation: considering that all have sinned & are fallen away from that life which is of God, into his wrath, and do thereby become (if the special mercy of God were not) the children of wrath, of cursing, and of death: yea, 
Ephe. 2.3. Galat. 1.3. Ephe. 1.5. Colos. 1.21. Roma. 10. 2● Ephe. 5.16.  & justly may be called the very enemies of God. Out of this they conclude, That in the wide world there is no mea●e, nor counsel to be found for the payment & accomplishment of our satisfaction, 
Roma. 3.18. john. 1.29. 1. Pet. 1.19. Esaie. 53.5. 1. Pet. 2.24. Esaie. 53.4.5.6.7 Gala. 4.4. Gala. 3.17. Cor. 5.21. Act. 2.24. 1. Pet. 3.18. Colo. 1.15.16. john. 1.1.2. john. 1.4. joh. 3.15.16.18.36.4.14.5 24.6.35.40.7 38. Roma 3.22.26.28 30.4.5.24.5.2. Gala. 2 16.17.20 3. throughlie. 5.6. Phillip 3.9. Colos. 1.12.23. Roma. 3 24. Ephes. 2.8.9. Roma. 4.4. Tim. 1.9. Tit. 3.5. Ephes. 3.12. Rom. 5 1.8.1.32.33.34. Heb. 10.22.  but that all must be discharged to the uttermost farthing: which is as much to say, that all people are under the eternal wrath, curse, & damnation of God: considering that the sentence of God being once pronounced, must endure for ever: and a man being dead, and once taken away from life, can never restore himself again to life. And thus (say they) there is no more to be said, but all flesh are debtor unto God. But hereby is the mercy of GOD made manifest, that the punishment of our sins, is laid upon our Saviour jesus Christ, the unspotted lamb of God: that he hath suffered for us, and taken upon him our sins: that he, being become man, and having put on our nature, hath borne the burden of this curse, this wrath of GOD, this death, and this hell and damnation, and through his divine and eternal power (for that he also was the only Son of God: yea, even God himself, and the very author and well spring of eternal life) hath over come and clearly taken away the same, and hath freely, and without desert, by his mere mercy, given unto all those which do faithfully believe in him, life and justification. In so much that they now, in the person of jesus Christ, as partakers of his body, 
Roma 2.16. Galat. 4.6.7. 1. john. 4.19. Esa●e. 49.15. Roma. 4.7.8. 2. Cor. 5.19. Roma. 3.25.4.7. Luke. 1.77. Colos. 1.14. Heb. 8.12. Esaie. 43.25. Ezech. 36.22 Psal. 103.12. jere. 31.34. Esaie. 43.23. Ezech. 36.12. 1 john 2 2. 2 Pet. 1.19. Psalm. 99.5. Esaie 53.5. 1. Timot. 2.5. 1. john. 2.2. 1. Cor. 6.20. Rom. 1.33. Act. 4.12. Colos. 2.10.  boldly appear before the Divine Majesty of GOD, being assured, that God is their good, merciful, and most loving Father: and doth no more charge them with the burden of their sins, but most mercifully forgiveth them their old and odd debts, and pardoneth them of the punishment which they have deserved, not through any of their good works, merits, or deserts, but through the power of the merits and deserts of our Saviour jesus Christ, wh● hath made restitution for that which he never had: and hath not only taken upon him to discharge our debts, but also to suffer our punishment, and hath borne the same wholly in his own person: so that he is iusti●e called, Our ransom, Our Pastor, Our pledge Our full satisfaction, and the costly p●ice of our salvation, without whom there is no salvation, no ransom, nor redemption in the world. And therefore say they, That who soever will begin to accounted or reckon with God a new, and make satisfaction or payment unto him, 
Galat. 5.2.3.4  whether in whole or in part▪ of that which they are indebted unto him, those are wholly quite of God's mercy, and bind themselves soul and body to the full observing of the Law, and do clearly take away and renounce (as much as appertaineth unto them) the merits of Christ: notwithstanding that (by the just judgement of God) sin is so abominable, that it can not by any means be recompensed, or fully satisfied, but only by eternal death and damnation, or else by the sweet and most precious offering of the body and blood of jesus Christ, which is (before God the Father) a sufficient satisfaction and remission for the sins of all those that have their full trust and confidence therein. 
Rom. 8.55. Heb. 9.24. and 10.12.  And also they do acknowledge, That God doth in the mean space correct his children in this world, 
1. Pet. 1.7. 1. Pet. 5.6. and 4.12. Heb. 12.5.6.7. Psal. 30.7.8. 1. Cor. 11.32. Rom. 5.3.4. Heb. 12.2. Colos. 1.24. Rom. 8.17.28 2. Tim. 1.8. Mat. 22.23. Mar. 12.29.  and proveth their faith by many and diverse troubles, crosses, & afflictions: partly, for that they shall learn to know very well their misery and calamity, and thereby be provoked the rather speedily to fly to his mercy for succour: partly, that thereby they may become like unto their master & head Christ jesus: and with him die from sin, and rise up in newness of life, and hereafter live and reign with him eternally: but they will in no wise consent, that these troubles, crosses, & afflictions, should serve any thing for satisfaction or remission of sins, not not so much as for the lest sin that can be thought upon. And likewise they clearly descent & disagree from us, saying, That all the good works that any man can do, during all his life, can not serve him to any purpose for the remission of the lest sin that ever he committed: considering that all men (without exception) are of mere duty bound to obey God, to love him with all their hearts, with all their might, with all their power, in body and soul, with thanks, & in all that lieth in them: & to love their neighbours as themselves: in such manner, as though they had accomplished all this, 
Gala. 2.10. 1. Cor. 8.46. Roma. 3.9.10.11.19.22. Roma. 5.12.17.19. Luke. 17.10.  (which is impossible for any man to do, for that we are dead in Adam, and that all the thoughts of man's heart, & all the conceits of his mind are mere mischief and malice against God, even from the beginning) in so much that they should yet remain unprofitable servants, 
Roma. 8.7. Gene. 6.5.8.21. john. 3.6.  and should have done no more than they of very duty were bound to do: So far doth it differ that they should be able thereby to satisfy God, & make amendss for any such offences, as they heretofore have committed. For if they should come in reckoning by works, than we must make a perfect reckoning, 
Roma. 4.4.11.6.  & not half a reckoning (say they:) otherwise works were no works: but contrawise, when men do seek for mercy, & not for justice, 
Phi. 3.7.8. Gala. 15.16.  then must they (with Paul) forsake all their works, all their righteousness, their holiness, & all whatsoever they have done, & account the same as nothing, to obtain justification by faith, through God mercy: for otherwise mercy were no mercy. 
Roma. 11.6.  And after this, they proceed on further, & conclude in this form and manner:  

Gala. 2.16.3.11.12. Roma. 10.5. Esaie. 1.12.58 5. jere. 7.12.13.14.9.13.14.10.8.18, 22.  Now, seeing God will not accept any justification by those works which he himself commanded in his Law, how much less will he accept these works which other men have devised, and fetched out of their own heads, which he never commanded? As, to hearing of Mass, to run from one Church to another, to trudge from one altar to another, to go on pilgrimage▪ to wear haircloth, to whip themselves, to pull a friars hood over their head, to make vows, which God never allowed, with such other like works, which the holy church doth esteem for very meritorious, & calleth them Opera supererogationis, that is to say, Superfluous works, 
Works of the Catholics.  for that God never commanded them: & therefore men may hereby do more than they are of duty bound to do. These (say they) shall not only be unacceptable before GOD, for good payment, but shall rather be esteemed for false coin: yea, be imputed for very slandering and blaspheming of God, 
Esaie. 1.15. as before.  and for a flat forsaking and despising of the shedding of the blood of jesus Christ. O what a matter is this! O help blessed Lady of the 7. Okes! Help S. Lewen, S. Rombold, S. james of Compostell, with all your scallop shells, and pilgrims staves: help all you sweet men and women Saints, whose relics are devoutly prayed unto by our dear mother. How can it be, that she should be so overseen? should then all good catholics have hitherto reckoned, and still do reckon without their host? should our forefathers have deserved none otherwise by building Cloisters, Abbeys, Trentals, Masses, and such like devotions? should all that be lost? O not, I defy that. We will rather forsake the whole Scripture, Peter and Paul, with the whole rabble of them, than that such a slander should rise and take place in the holy Catholic, Apostolic, Popish church of Rome. For if that were so, then should all our Decrees & decretals, all our Sentences and Se●tentiaries, all orders & ordinances, old customs, usages, privileges, and old proceedings of the holy church, all masses, with the appurtenances, all priests and priestly doings, and so one devil with another be clean overthrown. And then it must needs follow, that the Lutherans, Zwinglians, & calvinists, shall yet again bear the swing, & all the shorn swarm of holy shavelings, with all the Sophisters & Theologians of Loven, with all the new Bishops, abbots, Monks & Prelates, give place. To what purpose then (I pray you) should the Duke of Alba with his Spaniards serve, having taken so troublesome a journey upon him, to stand the Bishops instead of sergeant & hangmen: and to set up the ruined Romish church in her authority again? O not, not, we will never be given to understand & believe, that the scripture doth teach this: for otherwise the scriptures must be heretical, & directly against the holy church: & then should the scriptures have deserved to be burnt, aswell as the Huguenotes. Well, surely our Doctors of Loven have likewise perused the scriptures, & our new Bishops do daily read their service & Mass book, at jest when they have leisure: but they found not this written there: & therefore it is to be thought, that either the heretics have other Epistles & Gospels, than is written in our Mass book, & read in the church: or there is more malt in the mill, than the miller will be acknown of. For although our mother the holy church is content to grant the heretics, that Christ is our right redeemer, & hath sufficiently satisfied for our sins (because it shall not seem they have utterly forsaken Christ, & thrust him out of his seat) yet is not that so to be understood, that he only must be taken for our full ransom and satisfaction, or that he should have fully made our peace with God the Father, through the offering up of his body & blood: so as we should now (through his merits) be esteemed for righteous, and the children of God, and have an assured belief, that God hath (for his sake) forgiven us all our sins, & is to us a good & loving Father (as these heretics will needs prove by their Bible.) Not, not, it will not go so easily to work: we must go otherwise to work: we ourselves must pay our debts with our own money, & satisfy God sufficiently for our sins, or otherwise all would be nought. For it doth not become the mercy of God (saith the council of Trent) that he should forgive us our debts for nothing, 
In the .24. session, de satisfactionis necessitate, etc. Cap. 2.  without any former satisfaction. And although it be so, that Paul doth take on him to defend, 
These are the proper words of Paul to the Romans in the .4. Chapter. 2.5.6.7.  that Abraham hath no just occasion to presume of himself before God of any desert or former works: yea, & saith, That he that works not, but doth steadfastly believe in him that doth justify the ungodly, to him is his belief for righteousness: as David also saith, touching the justification of those to whom God doth impute righteousness without any works, by these words: Blessed are they, whose unrighteousness is forgiven, and whose sins are covered. Blessed is that man to whom God imputeth not sin: 
These are the very words of the council of Trent the .6. session. can. de. justificatione.  yet, that holy ghost of the council of Trent hath concluded the contrary, saying thus: Whosoever will defend & maintain, that the ungodly are justified by faith only, & that for the obtaining of God's mercy, his works are not needful, let him be accursed. And our Doctors of Loven have once for all acknowledged & judged, That God may not impute righteousness to any man through faith, unless he be righteous of himself. For consider, this is the conclusion of the worshipful & profound learned Magistri nostri, joice Ravenstein of Thielt in his book which he now (a while ago) did writ against the Lutherans of Antwerp.  
This pretended righteousness (saith he) doth tend first against natural reason: 
In the book called confessiones sive Doctrina q●ae nuper aedita est a ministris ecclesiae Antwerp. Imprinted at Loven per Petrum Sanguam. 1567. and is written in the .24. leaf.  for it cannot stand with any natural reason▪ that one which had no wisdom in his head, should yet notwithstanding be called wise: either else righteous, who hath no inward righteousness in himself.  
secondarily, it is slanderous against the holy Ghost, who hath testified and witnessed of many men in the scripture, that they were righteous before God: & so should the holy Ghost be attached for a false witness.  
thirdly, it doth differ from the doctrine of the Catholic Fathers.  
Consider now, here we have a clear judgement & irrevocable sentence: whereupon it must rest, That Paul hath spoken amiss, in saying, that God doth ascribe righteousness to the ungodly without any works. For, what is the meaning of this ascribing our allowing? Our sharpwitted Magistri nostri of Loven can not by their natural reasons, nor with all then Syllogisms, Quotlibets, nor other speculations, conceive the same: no nor will permit that God should impute righteousness, or yet cover sins through the merits of Christ, to one that were not righteous of himself by deeds, & that had sufficiently satisfied for his sins by his deeds: so that God is not licensed to name things that are not, as though they were, as Paul ascribes unto him: or to deck us with a righteousness and obedience which we have not deserved ourselves: 
Rom. 4.17.  our dear mother the holy Church of Rome doth esteem it for a foolishness, untowardness, and blasphemy against God, that Christ only should be our wisdom, our righteousness, our holiness, and our only redemption. she will have it, that we shall even of ourselves, and by ourselves, have our own wisdom, righteousness, holiness, and redemption before God, at lest, if we will be esteemed for righteous. She doth esteem it for a foolish and faithless trust, that one should trust to the righteousness of any other than himself. She will have it, that every one shall be justified by his own righteousness, and by his own merits, and therewithal satis●●e and pay all the sins and offences, wherewith he may be by any means justly burdened. It is true, That original sin hath some pre-eminence, and that it may not be tried to the uttermost point. For notwithstanding that original sin, 
Rom. 5.12.17.18. 1. Cor. 15.21. Ephe. 2.3.  is that which makes us the children of wrath, and brings us to death, yet will our mother the holy Church stay a little, and pale in God's determination, 
They are the words of the Council of Trent, in the 7. ses. titul. de satisfactionis necessitate & finctu. c. ●  and persuade the best betwixt both, saying, That it doth not well become the righteousness of God, that he should deal with those which before baptism have (through negligence) fallen into sin, in the same manner, as with those which after the baptism have willingly and wittingly defiled the Temple of God, and made sad the holy ghost.  
She doth plainly acknowledge, that even at the first hour of their birth, they have deserved death, and are fallen into the curse and wrath of God: yet for all that, she will take upon her to be a mean between parties at variance, and be like unto Butter which bettereth allthings, & therefore will have this hold, That God as touching original sin, shall be satisfied by washing away the same by baptism, not receiving or requiring any other satisfaction or ransom for that matter, and for this hath she also named Baptism, The first plank whereby we are saved in our shipwreck. But I assure you, as touching all other sins, she doth sing us a new song, as followeth:  

In the 7. session at the council of Trent de bapt. cano. 10.  Si quis dixerit, peccata omnia, quae post baptismum fiunt, sola recordatione & fide suscepti baptismi▪ vel dimitti, vel venalia fieri, Anathema sit: That is to say, Whosoever will maintain, that all sins committed after baptism, 
Sins committed after baptism.  should either be forgiven, or at lest may be forgiven only through faith and power of Baptism, let him be accursed.  
Here you may see now, that this plank alone is too weak, to bear us out of the water, so that Baptism is not (in any wise) the Laver or bath of those that are borne a new, wherein Christ should have purged and clean washed his spouse, that she might become without spot or wrinkle, as Paul goeth about to teach: 
Tit 3.5 Ephe. 5.26.  but only forsomuch as doth appertain to the first spot wherewith we are borne, 
Math. 3.11. Mar. 1.4. Luke. 3.3. Act. 13.24.19 4. Rom. 6.3. In the .14. session, can. 2. de sacramentis poenitentiae.  and no further. Neither is now any more a Baptism of conversion & penance, as it was in the Apostles time. For the holy Fathers assembled in the Council of Trent, have accursed all those that shall call it a Laver or bath, and Sacrament of conversion and repentance. And therefore have they provided an other plank for us, wherewith we may swim out of this water, (as lustily as with a couple of Hogs bladders:) to wit, the Tree of penance, consisting of three branches: namely, Confessio, that is Shrift: Contritio, that is Hearts sorrow: and Satisfactio, 
In the 4. canon of the same session, and in the book of sentences. lib. 3. dist. 4  that is Full satisfaction, and a plenary payment for our sins. For this is the Saint Christopher that can carry us over the Sea: and through this shall we receive once at our Baptism the garment of innocency, and being afterwards bespotted with sin, wash the same off again, & bring all into the right way. Therefore it will be said, according to the understanding of our dear mother the holy Church, as many holy Catholic Champions have both said and written, That Christ hath made full satisfaction for original sin, and hath fed us when we could not yet sly, but now that our feathers are full grown, we must sly of ourselves out of the nest, and help ourselves: That is to be understood, We must from henceforth satisfy and sufficiently recompense for all our sins our own selves, For this is the opinion and meaning of many holy Champions and pillars of the holy church of Rome, as doth evidently appear by the before written example of the two pillars. But yet notwithstanding, when all is well considered, this is not yet the very right tune and harmonious noise, which the holy Church commonly useth in this dance: for out of this might follow, That God should impute righteousness to those which are not righteous in themselves: and through Christ's merits, and for his sake, forgive sins without any other satisfaction. I tell you, our mother the holy Church will not meddle with this pretended righteousness: She will not remain in God's debt, but will clear the score, and cut off all the nicks of the tally. Therefore hath she a little patched up this, and concluded, That men shall likewise satisfy for some part of original sin, and so fully satisfy God, because he shall not hereafter report, that he hath forgiven and pardoned the same, for nothing, but for jesus Christ's sake only. For weigh this well, this is the utter determination and conclusion of our masters of the Sentences, 
These are the very words of the school writers, like as they are set by Gabriel in the .3. book of Sentences. dist 20. in the .5. conclusion.  That although the merits of Christ are the most special desert, through which Gods mercy, and the way into the kingdom of heaven is granted unto us, yet this notwithstanding, is in no wise to be reckoned for the only, whole, and full satisfaction and deserving: Whereby it doth evidently appear, that always with the merits of Christ, there must be joined some deeds and works of those, which receive the mercy and reward, whether it be for themselves, if they be of age: or for another which is not yet come to full years of understanding: which deeds are called Meritum de congruo, vel condigno, that is to say, A deserving worthily obtained, or, A l●ke worthy deserving.  

Original sin..  Consider then, now doth it follow, that for the redeeming of original sin, some meritorious works are adjoined: and specially the merits of the Sacrament, which (as our mother the holy Church saith) do give unto men mercy, Ex opere operato, that is to say, For the worthiness of itself, 
Concilium Tridentinum ses 7 de Sacramen. can. 8.  and deserving by works. For whosoever will say and defend, that the Sacraments should not Ex opere operato, or by their own worthiness, present and give mercy unto us: but that faith or belief in God's promises, should be sufficient for the obtaining of mercy, (as Paul saith that Abraham did believe the promise of God, 
Rom. 4.8.12.  and it was imputed unto him for righteousness, and did then first receive the Sacrament of Circumcision for a seal to this freely given righteousness) he is by the Council of Trent accursed, and excommunicated. And because it shall not seem, that the Sacrament of baptism is not sufficient to deserve the forgiveness of sin, Ex opere operato, considering that the child which is christened, doth not there work, 
The deserving by the Godfathers in Baptism.  whereby it may deserve any thing: therefore doth our dear mother the holy Church say, That the Godfathers deserve it for the child. And to the end that this deserving may the more freely be put in the reckoning against the accusations of the devil, therefore hath our mother the holy Church decked it trimly, and hanged much costly ware about it, as specially strong and mighty conjuring, 
Christening of children papistically.  and commanding of the devil, wherethrough he is forced to remove straight way, and give place to the holy ghost. Item, with many holy crosses, which the Priest doth make over the forehead, over the eyes, the nose, the ears, the mouth, the breast and the shoulders of the children so christened: by the might & power whereof, the devil & original sin, are chased seven mile from thence, so that his accusation is not esteemed worth a straw. After this is the child gresed on the nose and ears, with the priests snot & spittle: which spittle doth bring a marvelous strength with it, as men may well conjecture: so that of necessity it must thereby receive the mercy of God. And in the end is given unto it a white cloth, or a coif, and a wax candle burning, which the Godfathers do receive in the name of the child, which surely is marvelous acceptable & welcome unto God, as the holy Church doth bear witness, every Easter eve, singing unto the wax Candle, which the Priests do at that time hollow: 
This is in the Mass book. in oration ad bene dicendum ignem in Sabatho sanct. pasch.  Talia igitur Domine digna sacris altaribus tuis munera offerimus, quibus te laetari religio Christiana non ambigit: That is to say, Therefore Lord do we offer unto thee, such worthy presents and gifts upon thine altar, wherein (as Christian Religion nothing doubteth) thou dost greatly delight and rejoice, etc.  
How must he then rejoice herein, when he shall see all these precious gifts and goodly ceremonies together, whereby devout persons have greatly reformed, and trimly set forth the ordinances of his son jesus Christ? Will not he with a good will forgive both original sin, and also the rest of the whole debt, seeing he is so worshipfully pa●ed with wax, with tallow, with cream, and with spittle? And then doth not he forgive for nothing, and only for the merits of Christ (as the Heretics say) but he is satisfied with ready payment. And if he will not yet be therewithal content, than we will fill his hands with a heap of deservings of holy Saints of both kinds, for which only he must undoubtedly forgive the whole debt, yea although it were as much more, insomuch as there shall not be left one jot unsatisfied.  
But how now, may some devout Catholic heart think, is Christ than nothing at all accounted of, nor regarded, by our dear mother the holy Church? O yes by Saint Marie, for she doth use him specially to stop all holes withal. For if so be that neither our payments and satisfactions, nor the merits of saints would be sufficient to discharge the whole debt, but that there should remain some behind unpaid, then that must be laid on his neck. But if we be of ourselves sufficiently furnished to satisfy all that resteth, or if we can by some of the Saints, to whom we have good devotion, get a good surety or pledge which will answer for all: then we shall have no need to trouble Christ much, we can spare him well enough. Then only, if we having done our best to satisfy all ourselves, or to find a sufficient surety, and yet can not bring either of both to pass, then saith our dear mother the holy Church, that Christ must come forth, ut suppleat nostros defectus, that is to say, To supply our defaults, and to stop all holes. But now, because all this doth seem very unhandsome, and that Christ might perhaps take this in evil part, and perchance forsake us, and cast us clean off, and sand us back again to our Baalim, and other patrons, at whose hands we have first sought help, as he hath oftentimes given warning by his Prophets, 
jere. 11.11.12.  so as then by that means we should fall betwixt two stools in the ashes, and so be forsaken on all sides: To avoid this danger, the catholic doctors have a little strengthened the rampire, and baked the cake after another manner, as may appear in the said book of jodocus of Ravenstein, where he writeth:  
Whereas men do charge us, that we teach that Christ should have satisfied only for original sin or other sins committed before baptism, 
In the .80. leaf of the before specified book of jodocus Ravenstein written against the confession of the preachers at Antwerp.  & that then the Mass should satisfy further for the other sins, our meaning is not so: and if there be any such which do so understand, or have any such opinion, we utterly renounce their doctrine.  
And truly their particular judgement aught not to be applied to any former judgement of the Catholic doctrine touching the Mass: for the very meaning of the holy man Thomas de Aquino, was never such: as appears plainly out of that which he writeth in the third part, upon the first question in the 4. article whereof he writeth:  
It is most true, that Christ came into this world, not only to take away that sin, wherein naturally all the posterity of Adam are borne, but likewise to the cleansing of all other sins.  
And in the 49. question of the said third part: Christ (saith he) hath released us from our sins, Causaliter, that is, Concerning the cause, to wit, for that he is the only cause of our releasement, through which all our sins are to be forgiven, as well those past, as these present, or to come. And then again: Forsomuch as the passion of Christ, is a sure▪ general, or common cause of the forgiving of sin, it must needs follow, that it be annexed to the washing away and purging of the sins which we ourselves have committed, which is done by baptism & penance, and other sacraments which have power through the passion of Christ, etc.  
In sum, this is their meaning, That as the sins wherein we fell before baptism, have not more advantage than the other, but must all alike be holpen through penance and Sacraments: which are the right satisfaction, and true raunsomming, through which God is made at one with us, and hath forgiven us our sins. And yet they have not gotten this power only of themselves: but for that Christ hath (through his merits and passion) deserved the same: so that by this order, Christ hath now his part in all things, seeing that he (in all the merits of the Mass, satisfactions, and other good works,) is always by our dear mother the holy Church called to be one. And this office is committed unto him, that he shall always trudge up and down, to and fro, far and near, with the merits of good works and satisfaction, as a common messenger, & travel so as they may continued in their full estimation and worship. And for that cause it is, that in all their blessings, hallowings, consecrations, conjuring, and bewitching, in all Collects, Secrets, Complets, and in all Ceremonies of the holy Church, wherein they pray unto God for the forgiveness of sins, for everlasting life, & for all other good gifts, either spiritual, or temporal, which she requires in consideration, & the power of her alms deeds, fasting, and abstinence, through merits, keeping of holidays, and by the strength and power of her hallowed waters, salt, candles, palms, herbs, oil, tallow relics, holy clotheses: and also through the might of the Sacraments, the Mass, and merits of Saints, and such other like things: and yet always in the end they add this conclusion, Per Christum Dominum nostrum, that is, Through Christ our Lord As though they would say, that those Ceremonies and creatures, which they offer unto God, are the right mark to shoot at: but Christ must give the aim: or else, that those are the true mint or coin, wherewith they make payment to God, and do fully satisfy for their debts, and that Christ is he which doth value and allow the money for currant. And that this is the very meaning of the holy Church of Rome, it is plain to be noted out of the decrees of the Council of Trent▪ Wherein are accursed and excommunicated all those which will maintain, 
In the .6. session, can●. 10. d●▪ ●ustificatione.  that the obedience and merits of Christ should be, Formalit●r, that is to say, Evidently, only, & of themselves, our justification, so that we should be fully justified before God, and esteemed for the children of God only through the obedience and merits of Christ. For this do they ascribe only to our own righteousness, whereunto we are moved of God, when we have prepared & made ready ourselves to re●eiue the same: which righteousness is our own works, former deservings, & satisfactions, and say that we have worn this only out of the merits of Christ, that this our justification by deserts, as penance, satisfaction, & other good works which we do, are by God accepted, and so ●ntered in his reckoning book for good wares, and sufficient payment, with which judgement jodocus Tiletanus hitteth jump in this sort:  
We deny utterly that the righteousness and obedience of Christ, 
In the foresaid book written against the Ministers of Antwerp of their confession in folio▪ ●1.  should be the only cause▪ through which we are formaliter, that is evidently & thoroughly justified. But like as the first man Adam, through his unrighteousness and disobedience was the only cause, that all we which are come of him▪ have every one his own sin within himself, through● which he is of himself and apparently a sinner, and an unrighteous person: even so likewise it is to be understood, that the righteousness and obedience of Christ, is only a meritorious cause, wherethrough all those which through faith and the sacraments of faith, are borne anew in Christ, do now receive to themselves a righteousness of the father, to wit every one his own proper and inward righteousness, through which he is justified of himself, and hath obediently satisfied the righteousness of the Law, etc.  
Whereby is notably to be understood: first that Christ is not our justification, and likewise that we must forsake and give over our own justification (as Paul persuadeth) to be partakers in the justification by faith, which is in Christ jesus: 
1. Cor. 1.50. jere. 23.6.33.16. Phil. 3.8.9. Roma. 10.3.  but contrariwise, we must justify our own righteousness, as the jews did afore time, and so seek our salvation at ourselves, and in ourselves, as before we have had sin and damnation upon and in us. Secondarily, out of the same we understand, that we are not borne anew, only through Christ, but through belief and the Sacraments, in Christ▪ that is to say, That Christ is the only cause that our works are our full accoplishment, & satisfaction, which are under this word Sacraments contained & understood: and yet of their own might (as is before said,) Ex opere operato, can bear us anew, and justify us. For this (by our dear mother the holy Church) is the perfect and natural description of the Sacraments, That a Sacrament is properly called, not only that which is a sign or token of God's mercy, 
The master of of sentences in the .4. book .1. dist. cap.  but also, Forma, that is, the very effect and substance of the hid mercy, so that it doth both signify the same, and is cause of the same. So that the Sacraments do not only signify sanctifying, but also of themselves sanctify: and do (as the gloss specially setteth forth) make us righteous, Ex opere operato, that is, 
Henricus Brima●ius. upon the same distinct.  Out of the merits of our works, and of ourselves. So that the Sacraments, containing under them our devotions, and our own works, are the only natural and proper cause of our salvation, and do make us Formaliter righteous: but Christ only Causaliter, that is, for that he cometh in as a general and far fetched cause. They are the principal, they have the rudder in hand, and stir the ship: but Christ may yet help to row, as a gr●met or simple mariner. though this friendship be used to him for his credit, that he is called to be one of the Council, to have his advice, how is best to stir the ship: yea, & m●n report by him, that he (amongst the rest) is one of the most principal occasions that the ship keeps a good course, where otherwise it might either be lost upon some sand, or broken in pieces against a rock. And therefore, when any good and devout Catholic man lies a dying, we do not use to break his head much with Christ, nor to trouble him greatly with faith & hope (which he aught to have in the death and passion or jesus Christ:) but he must specially be put in remembrance of shrift, to receive his God; & to be anointed: and then after to have a wax candle by him, with a Crucifix in his hand, and so persuade him to the building of some Chapel or Monastery, and to appoint a Trental of soul Masses, and to remember Vigils & annual or yearly prayers, and such like. And if Christ be (by chance) spoken of, that doth commonly happen, to the intent the better to set forth and prefer the said Masses, Vigils, and annuals, and the rest of the baggage: for Christ of himself is not set by nor esteemed at all. In sum, Christ is only necessary and fit to serve the holy Church of Rome, her purpose in this point, & that is to coin good money of bad & naughty metal. For if Christ had not died, God would without doubt, that all men should have fulfilled his Law fully in all points: he would have judged all things according to his word and Law, without having any respect at all to our devotions and meritorious works, or to Saint Francis, or to Saint Dominic'S order. And besides that, he would in the end have punished all breakers of his law, with eternal malediction, death, and damnation, without having any regard at all to our merits or satisfaction.  
But now, seeing that Christ died, the holy Church of Rome may now fill him a hood with hay, they may boldly cast his commandments in a corner, and thrust in, in stead of them, their own ordinances, good intentes, and devotions, and with spittle, water, ashes and dust, salt and tallow, oil and wax, fire and smoke, shells and bells, leaping and running, springing and dancing, satisfy and pay him: he must take all in good part. Provided, that men continually make this the foot of their prayers, namely: Per Christum Dominum nostrum: for that is the butter that doth better all things. And herewithal he is by and by satisfied and pleased? Have not the Catholics then a good and a gentle God, which is content that they pay hi● with mussel shells? But that is not to be marveled at, seeing that when they have played with him a good while, he suffereth them even to eat him up, and deal with him as the cat with the mouse.  
Yet notwithstanding, for that he should not be herewith offended, as though men did mock with him, because they do make so small account of the breaking of his laws, they have to eschew that inconvenience, ●●elt his lesson to him before hand, & very substantially & cunningly have determined and judged, That all sins are not deadly, 
Deadly sins.  but that there are but senem dead● lie sins only, which (together with their branches and fruits) have deserved death: The rest are altogether small, simple and venial sins, which he may not punish by death, 
Venial sins.  but with a small rod, such as doth serve to beat children withal. And hereupon she hath valued all her deservings & satisfactions, every one according to his price, to the uttermost penny: and so hath committed the balance to S. Michael, 
S. Michael 〈…〉 the 〈◊〉.  with open commission & charge that he do justly weigh all the sins and offences of the Catholics against the troubles which God hath sent them, and likewise against their good deeds & merits, upon this condition, 
●hen as the 〈◊〉 are too light.  that if the said troubles, good deeds▪ and merits, be but an ounce or twain, or some small weight lighter than the other, than Christ shall make that good by his death and passion. But if the difference in weight should be great, so as it were to be considered upon, then must he, to conterueil and make the weight even, put into that scale some good deeds, etc. as building of Abbeys, Masses, Pilgrimages, Pate● nosters, and ave Maries, wax candles, holy ashes, holy water, Pope's 〈◊〉, pardons, grey friars cowls, girdles, S. james shells, & other like stuff: till both the balances weigh alike. But now Econtra▪ 
When the merits are the heavier.  if the good deeds, merits, etc. be the heavier than shall the surplusage be kept against another time, to help a good friend withal, or to 〈◊〉 some 〈◊〉 soul one of Purgatory. And our mother the holy church hath had much a do ● this matter, to bring the balance to a just ●●ight and value, to make all things even, betwixt the offences of men, and the punishments of God, and to approve that to be the right way which notwithstanding she hath strongly fortified with plain scriptures. And in especially where S. john Baptist saith, Facite fructus dignos poenitentia, that is to say, Bring forth fruits worthy of repentance. 
The 〈…〉 the. 4 〈…〉 16 〈◊〉 the 〈◊〉 chap.  For out of this hath she concluded, That the effect and nature of the punishment & scourge of God must be equal with the effect and nature of the crime. Well considered, that the operation of good works is not needful to be so great, or so many in one that hath done ●esse sins, as in him that hath committed a great deal more sin, etc. And therefore, when as God doth visit any man in this world with poverty, sickness, hunger, trouble, or any other cross, he must likewise have those valued against his sins and offences. And if it be found, that the cross and punishment which God hath laid upon him, be of greater importance than his sins have deserved, as our mother the holy Church of Rome will suppose that often times it is, then must the surplusage of that be by some honest mean recompensed: or if it be such as cannot well be recompensed by God then it shall be shut up and kept in the chest of indulgencies and pardon●, to serve the turn of such as shall have need of it: for that shall at some convenient time be sealed together with a Bull, and then some profit will come of it: as our dear mother the holy Church hath concluded: alleging for that purpose a plain & evident text of job, saying: O that my troubles and sorrows might be weighed, 
job. 6.2. which is to this purpose br●ught in by ●ilm●nus in Enchair ●●ck in titu●o de ●ndulgenu●●.  & my pains delivered up in a pair of balance! They should be found heavier than the sand of the seas, therein is it that my words have overslipped me. Consider now, out of this hath our dear mother the holy Church gathered, that job was contented to come to a reckoning with God, and have his cross & punishment weighed against his offences: & if his cross & punishment be greater than his sins, (as she supposeth,) then will she that the surplus of the weight shall be shut up in the Pope's chest, to ●elpe s●me other good fellow withal for a little money, and so bring him out of danger. And to the end that hereafter no brabbling, or process, should hap in distinguishing which are light and venial sins, and which are heavy and deadly sins: 
Venial and deadly sins.  and how every sin is to be esteemed: for that purpose hath she fetched out of her coffer, with her key, called Allegorica expositio, a trim scripture, 
Look ●pon the first chapter of the secon● 〈◊〉.  thereby to declare those things sufficiently, beginning thus:  
That like as in the beginning the serpent did first entice the woman oft to sin, 
The master of the Sentences in the 2. 〈◊〉. 24. dist. 9 c●p.  and then the woman brought the man to the same: so have we now likewise the wittiness within us, which is the serpent: and then more, the wisdom or the principal understanding, which is the man: & last of all the knowledge or the simplest part of understanding, which is the woman: and this man is the same, which by witnessing of the Apostle is called, The image & honour of God: & the woman is the same which by the Apostle is called, The honour or beauty of the man.  
Is not this well and profoundly philosophied of our mother the holy Church of Rome? I can not think, but that the Master of the Sentences, was somewhere in the bottom of a deep seller, when he found out this profound speculation. For otherwise it were not possible, that he should have conceived these profound secrets of his own head. But now let us hear further of the matter.  
Now there is (saith he) a spiritual marriage & a natural conjunction between the man and the woman: and out of that is to be considered, which is a deadly sin, and which is a venial sin. For even as the serpent did by persuasion abuse the woman, and the woman the man, even so it falleth out with us. For as the inward consent is the serpent, which accepteth the accomplishment of sin, and so persuadeth the woman, that is the knowledge or lest branch of accomplishing: and then, when as by such reasons they are brought to consent to the accomplishing, than it cometh to pass, that the woman doth eat the forbidden fruit, and then presenteth or offereth of the same to the man: and so, when she hath enticed the understanding, or principal desire, that it doth give consent to the same, then hath the man eaten of the forbidden fruit likewise. But now, if the full accomplishing remain sticking in the mind and cogitation, and taketh not full effect, than it is but a very small venial sin: but when only the simple pretence is willing thereto, to wit, the lust and desire of the mind, or thought, without any further full pretence & travel, to bring the same effectually to pass, then hath the woman only eaten of the apple, and not the man: who hath by his own strength subdued his will, that it proceeds not to the performing and finishing of the work: and yet in that case it is sometime a deadly sin, and sometime a venial sin, according to the continuance of the time▪ But if in the mean space there follow a perfect & resolute desire to accomplish the same, then hath the man likewise eaten: principally in consenting resolut●lie with pretence of accomplishment: and in that case it is a damnable and an heavy sin, etc.  
Surely this will try Saint M●chaels wits, and put him to his trump, 
A great trouble to S. Michael for to weigh the merits.  how to observe this rule in weighing and judging these sins, unless he come first for a while into the University of Loven, or to the sorbonists of Paris, there to loiter, read over, and learn to understand the glosses and expositions of the Master of the Sentences: I know no other mean for him how to deal, unless he can found out in one place or other, some subtle Doctor of divinity, and make him so much his friend, that he will help him through with the matter: & yet notwithstanding, the principal knowledge and speculation may well be brought to pass and considered, as, That we are not (of duty) bound to love God with all our hearts, with all our mind, and with all our might: in such sort, as he by his law hath commanded: seeing that the soul can separate herself from him, and so give over herself to sin, and yet not plunge so deep therein, as to fall thoroughly into God's wrath▪ yea, there is great recompense deserved at God's hand, when as a man is provoked to sin, and to fall from God, & that by his wisdom he doth withstand the same: so as the serpent only doth eat of the forbidden fruit: 
In the 7. chap. of the same dist. upon the last Can.  as the Master of the Sentences hath in another place written.  
Therefore it is that our mother the holy Church of Rome hath expounded that which our Saviour Christ set forth in the fift Chapter of S. Matthew, (As to love our enemies, not to do evil for evil, not to desire another man's wife, and such other like sayings more:) after the Pharisaical manner: As, that it is no special commandment, but only a counsel and advise: and that therefore no man is bound to observe and keep the same, but such as have professed and vowed chastity, as Monks, Ankers, and other such like. Whereby doth evidently appear, either that GOD hath wholly created and shapen the soul, and heart of man, or at the lest, that his Law is not altogether spiritual, considering that he hath not the full government of the spirit, only through this occasion, that reason did not consent and agreed wholly to sin. For in conclusion, you may not esteem sin thus, as though all that is done against God's law and commandment, were a deadly sin, and could not be recompensed by deserving or satisfaction: but all sins & offences must be weighed in the balance of our mother the holy church of Rome, who saith thus: That for all ordinary and light sins and offences, a man may sufficiently satisfy with saying a Pater noster, and an ave Maria, 
In the 4. 〈◊〉 of the Sent. in the 4. can. the 16. dist.  with knocking upon the breast, and saying, Peccavi, with holy water, and especially with hearing of a Mass: as for deadly sins, the like must be done, but yet with much more force, efficacy, and devotion. And to say all in all, satisfaction is necessary and requisite for all sins, according to the quality and quantity of the same. And although a man should wholly return to God, yet can not that help, unless he make full satisfaction. For whereas these Heretics do say, That when soever a sinner doth convert and repent him of his sins, God doth pardon and forgive him: 
Ezech. 18.21. 1. jere. 33.34. Heb. 8.12.10.17. Psal. 103.12. Miche. 7.19. Esaie. 44.22. jere. 50.20. Eze. 18.24.  yea, in such sort, as he doth wholly forget the sins committed, and casteth them as far from him, as the East is from the West: yea, and sinketh them down even into the bottom of the sea: yea, maketh them consume to nought, even as smoke, or as a cloud, in so much as they are not once more thought upon, even like as he doth also utterly forget all the good deeds that a man hath done, which in the end doth give himself to mischief.  
Take heed of that saying, for it smelleth of a faggot. For our mother the holy Church of Rome hath specially concluded, That GOD doth not forgive any sins, unless a man do first make full satisfaction and payment for the same to the uttermost and last farthing: she can allow that he forgiveth the sin, but not the punishment: and for that cause must he likewise be well recompensed, doing after this manner: 
Christ should pardon the offence, but not the punishment.  As if a man should pardon his debtor all whatsoever he did own him, and give him to understand, that he canceled his obligation, and in the mean space caused him to be arrested and cast into prison, there to remain and lie till the whole debt were paid, even to the uttermost mite. Were not that great mercy used, and a liberal pardoning of debtor? After that manner will our dear mother the holy Church of Rome have that remission of sins understood, which we have obtained through the blood and passion of jesus Christ. For the blood of jesus Christ (saith she) hath washed away the sins: but holy water, the Mass, and such other like satisfactions, do deliver us from the pain and punishment. Or rather, the blood of JESUS Christ hath trodden the path, by the which Masses, Pilgrimages, Holy water, and other satisfactions may run post after our Lord God, to put him in remembrance, to pardon us of the punishment which we by our sins have deserved. And if they perhaps should come to late, then are the merits of Saints in a readiness, to shut up and make even the rest of the reckoning and account. For our dear mother the holy church of Rome saith plainly, by special texts of the Scripture, That God doth never clearly forgive and pardon the punishment for sins, through the merits of the blood and passion of Christ, without a former satisfaction. For all the Scriptures and examples, which the Lutherans▪ and Huguenotes; allege and bring in, to prove, That God doth chasten his children with plagues and punishments, to the end, to bring them to perfect knowledge and understanding of their misery and calamity, and to prove their faith, or that he will (thereby) bring them from the devilish dissimulations of this world: all this doth our dear mother the holy Church of Rome allege, to prove; that God hath only forgiven them the offence, but not the punishment: as appeareth by the example of Adam, who although, after his fall, he received comfort again at God's hand, yet was he well punished, even by bodily death, and with many calamities, sorrows, and troubles, by the which he made satisfaction.  
And likewise, take example of the Prophet David, who having grievously offended God, and afterwards returned by repentance, obtained forgiveness of his sins: and was yet afterwards, notwithstanding this, sharply punished, & so forth of many other examples. For our mother the holy church will in no wise allow, That God did so punish them, only to the end they should so feel his mighty hand, as they should ever after walk in fear and obedience: and acknowledging their own weakness, should learn with more expedition to call on him for help: as the very words of the scripture do set forth: for that is altogether Caluinistrie: but she will have it plain, That those punishments were as a ransom and payment made, wherewith they did pay or satisfy God: and make full recompense for their faults and offences: yea, and that they thereby deserved, that such as now call upon them, should be released from their punishment. So that it helpeth not now, what soever these Heretics allege out of the Scripture, to prove, that if God should enter into judgement with men, by their deeds, 
Psal. 143.2. Psal. 130.3. job. 9.3. Psal. 19.13. joh. 15.10.14.4. Psal. 40. 1●.38.5. 1. Cor. 8.46.  no flesh should be saved: nor that one man amongst a thousand were able to answer him: for that man doth daily: yea, continually and every minute, fall into so many sins, over and beside those whereof his own conscience doth incessantly accuse him, if God should once begin to punish according to the greatness or multitude of sins, 
Esaie. 64.6.  there should be neither end nor measure in punishment: yea, that all the righteousness of the holiest men, is nothing else but as a stained cloth: in so much that their good works can not in themselves stand in any stead before the judgement seat of GOD: 
Psal. 143.2. Rom. 3.20. Galat. 2.16.  how much less are they sufficient to make full satisfaction for sins and transgressions? Also, where they say, that God doth not punish us according to the desert of our sins, 
Psa. 103.10.  thereby to make full satisfaction for the same, but as a good father doth chastise his child, 
Psal. 103.10. Heb. 12.6.7. job. 5.17.  to the intent he may be warned & amend: & many such like places they bring in, to long to be rehearsed: for they are all but literal sentences, and therefore can not serve the purpose of our dear mother the holy Church of Rome.  
And likewise, whereas these Heretics do allege the thief hanging upon the Cross, to whom Christ did not once make an● mention of satisfaction and recompense: and also of Paul, and of a multitude of such other, which have obtained only by Gods mere mercy forgiveness of their sins, through Christ, and for his sake, being pardoned as well of the punishment, as from satisfaction for the same: for that Christ had not only taken upon him our sins, but likewise the punishment for the same: We pass not a point for all that: for they are all nothing else, but particular & special examples and privileges, whereof we will make no account, nor esteem them for any perfect rule. For this rule established at the Council of Trent, must needs remain steadfast for ever, to wit, that God doth not pardon any sin entirely, unless a man have first made full satisfaction, and suffered condign and deserved punishment for the same. And this will we prove wonderfully by an invincible argument. Hear now a little and mark well, for here the ewe lambs. These Hexetikes must needs (whether they will or not) grant this, That no man's sins are forgiven him without penance. And now you must consider, That penance is nothing else but a punishment for sin. For look, thus the Master of the Sentences doth writ: Poenitentia dicitur a puniendo, 
In the .14. book of Sent. in the first cap. dist.  qua quis punit illicita quae commisit: that is, Penance cometh of punishment, or pining, whereby a man doth punish the evil which he hath committed. Ergo, this matter is clear, and the Heretics catched in a snare. For whereas they will (perhaps) say, to wind themselves out of the net, That this is a stark lie, & an asseheadly dullness, considering that this word, 
Poenitentiae.  Poenitentia is nothing else in good Latin, but Penitentnesse or repentance: and is derived, not of the word Punire, To punish, but of the word Poenitere, that is to say, Penitent, or sorry: all this can not help them. For to that we answer, That our dear mother the holy Church hath nothing to do with their new heretic Latin, she hath Latin of herself, which is called Monkish Latin, or Scullarie Latin. In such latin a Spanish chaplain of the Emperor Charles 5. did speak to a German at Ausburge, & said: Latinun nostrum non est sicut vostrun, Our Latin & yours is not all one. And therefore it is sufficient for us, that Poenitentia is so to be taken in our Latin, and so it must be, though the Crow should be no bird. And therefore is this certain, & without all doubt, as was concluded at the council of Trent, that whosoever will say, 
In the .4. session can. 12. de sacramento poenitentiae.  that aswell the punishment as the offences are forgiven, & that full satisfaction is nothing else but a perfect faith, whereby we faithfully believe that Christ hath fully satisfied for us, he is accursed & excommunicated: so that in conclusion no sin is forgiven without full satisfaction. And now considering that so long as we live, we are never assured, whether our satisfaction is of our God fully accepted & allowed, because it may happen that the Receivers have kept the same in their hands, or else that our payments be not currant in heaven: or some other such thing, by reason whereof our tally should not be allowed by God's auditors: therefore hath our holy mother, upon this point concluded, That no man can assuredly know, or say, that his sins are forgiven him, or that he shall be justified before God without any doubt, or to be assured of his mercy. For this was the determination and conclusion of the holy fathers at Trent, as followeth:  
Whosoever saith▪ that to the remission of sins, 
The council of Trent.  it is needful for all men steadfastly to believe, that all his sins are clearly forgiven him, not having any doubt of his own weakness and insufficiency, let him be accursed.  

jere. 31.34. Heb. 8, etc. as before.  For, notwithstanding that our Lord hath promised this unto us, without any doubt, and confirmed the same by his promise, that he will (for Christ's sake) be our merciful God and father, and that he will no more think upon our sins, but will clearly forgive and wash away the same, for his own names sake, and not for any of our deserts: yet may not we credit him fully so far. For, although he say plainly, That he will not think upon our sins to judge us according to the same: yet will the holy Church of Rome have us take good heed to the matter, lest it should happen and chance otherwise: and therefore will have us to consider well before hand, and make good provision of our merits, and supererogatory or superfluous good works, to fill his hand with those, and so to content and please him, as men please children with puppets and counters. Notwithstanding, all that Paul saith, 
Rom. 8.14.15  That all they that are the children of God, have the spirit of God, and are led by him, and he beareth witness of them, that they are the children of God, and thereby they cry, Abba, Father: and saith, That those which have not this spirit, are not of Christ, considering that all those which are in Christ, and do faithfully believe in him, and have their recourse to him, with perfect and steadfast hope through their belief in him: 
Ephes. 3.22. Ephes. 2.4.4.6 8.  and That God who abounds in mercy, hath (through his inestimable love wherewith he hath loved us) when we were dead in sin, made us alive again in Christ, through whose mercy we are become holy: yea, and hath raised us up again, and placed us in the heavens by Christ jesus, justifying us of his mere mercy through faith: not through ourselves, but through the gift of God: not by works, lest any man should boast himself: so that from henceforth none can charge or blame the elect of God: 
Rom. 8.33.34 39  for it is he only which doth justify them, who therefore can condemn them, seeing that Christ hath suffered for them? So that they are assured, that neither death, nor life, nor Angel, nor rule, neither might, nor power, neither any thing present, nor to come, neither height, nor depth, nor any other creature, can separate them from the love of God, showed in Christ jesus our Lord: With many such other like things which Paul speaketh of. But all that cannot help. For our mother the holy Church will have that understood only of such, 
The Council of Trent, 6. session .9. cap de●●et. de iustificati●ne. in the Interim of the Emperor Charles in the 8. Chap.  as have and are assured of the same by some special revelation, and of such as trust simply upon God's word and promise. For she hath resolutely concluded, that such a manner of belief should be nothing else, but a flat and vainglorious presumption. But when a man doth trust to his own merits, good works, and satisfactions, than he is assured to come out with his just reckoning: or at the lest, if there have not been enough done here in this world, that shall be after in another world accomplished and paid to the uttermost farthing: insomuch that he shall not remain one mite in God's debt. For to that end and purpose, hath our dear mother the holy Church of Rome ordained the blessed Purgatory: whereof we will now make further declaration, and prove it to be as well grounded on the Scripture, as the merits and satisfactions, whereof we have now already spoken.   

The viii. Chapter. Wherein Purgatory is established, as well bp Scripture as by inheritance. And herein are likewise entreated the remedies and helps whereby the silly souls are released out of Purgatory.  
HEre is to be considered, 
Purgatory, & how souls are redeemed out of it.  that Purgatory is founded and hath his ground out of the holy Scripture. For if Masses are founded upon the Scripture, as we have already certified, then surely we may not make a bastard of the Mass of Requiem. And now, if it be so, that the Mass of Requiem is founded upon the Scripture, than no doubt there must needs be a Purgatory. But now let us bring forth (for the proof hereof) special texts of scripture. First note, how there is written by Paul to the Corinthians, 
1. Cor. 3.11.12.13.  That no man may lay any other foundation but only upon jesus Christ. 
This te●t is by all Catholic writers alleged, and specially in the .4. book of Sentences. cap. 10. dist. 21.  And so whosoever doth build on this foundation, gold, silver, precious stones, timber, hay, or stubble, every man's work shall appear: for the day shall declare it, and it shall be showed in fire, & the fire shall declare every man's work what it is, etc. This hath our dear mother the holy Church understood, meant, and set forth of Purgatory: And although out of this it should follow, That all manner of persons (without exception) as well he Saints as she Saints which our holy father the Pope hath canonised: yea, and the very Popes themselves should dance in Purgatory, as well as jacke and Tom, with the rest. But considering how that doth not agreed in one with the belief of the holy Church of Rome, in respect of the superfluous good works, which those Saints have done for themselves, 
Deruse the ●ooke called Compendium theologicum. lib. 7. cap. 1. ●a●nardi●u● de Bustis. in ●osario in the 2. sermon. in the first part.  and for their good friends, more than they were of duty bound to do, therefore she properly & wisely concludeth thereupon, That those souls only which departed out of this world without any deadly sin, and before they have sufficiently satisfied by penance, for their venial and quotidian sins, shall remain a certain space in Purgatory, & be there broiled and sodden, till such time as they shall (with soul Masses, pardons, or indulgencies) be hailed out of the pan or cauldron, as with a flesh hook. The which is worthy to be noted, considering that which is thereout concluded: as first, that (as heretofore is declared) all sins are not deadly, 
In the .7. ca of the .2▪ part.  neither deserve everlasting damnation: and then again, by this you may perceive that which of late we did speak of: namely, 
Original and daily sins.  That the death and passion of jesus Christ, 
In the council of Trent in the .7. session canon .10. and 14. ses cap. 8.  hath purged but only our original sin, and not our daily sins, for which we must make full satisfaction ourselves. And whereas the Heretics say, that Paul doth not (in the foresaid text) mean any thing at all of Purgatory, 
Epiphanius in his book named Ancir●mus, speaking of the doctrine of Trent, saith that it is the only foundation, & brings in this text of Paul for his purpose.  but means only to speak according as the text importeth, & as many ancient fathers have expounded & understood the same of the fire of the holy ghost, which doth in time try & cause to appear plain all doctrines: namely those which take their foundation of jesus Christ. And they say that good doctrine and godly learning shall in this proof remain steadfast: but babblers and false teachers shall consume like hay, or stubble, before the fire. With all this we have nothing to do: for that is but an exposition after the letter, and not after the spirit or allegory. It is sufficient for us, that our holy mother the Church of Rome, hath understood Paul otherwise, 
Read Eckius and other writers upon this. Math. 9.23. Luke. 8.52.  and applied his text unto Purgatory: like as she hath applied the words of the Evangelist, where he saith, That it was a custom amongst the jews, to weep over the dead. For thereby she hath concluded, That the jews did believe, that there is a Purgatory, because (as she thinks) it had been a great folly of them, to weep for the dead, unless they did believe there was a Purgatory: so that it is a thing very credible, that those which wept so sore over Steeven (as in the Acts of the Apostles is declared) did think none other, 
Act. 8.8.  but that he was gone into Purgatory, notwithstanding that he had seen jesus Christ sitting on the right hand of God the father, and sealed the testimony and witness of him with his blood. thirdly, Purgatory is clearly proved ●ut of the plain texts of Paul, who saith, That in the name of jesus all knees do bow, 
Phil. 2.20.  those that are in heaven, those upon the earth, and those under the earth. Surely we will not have this understood of devils: Ergo then it must needs follow, that it is spoken of the souls which lay burning in Purgatory. For thus saith S. john in the Apocalypse touching the same matter: 
Apo. 5.13.  And all creatures which are in heaven, & in the earth, & under the earth, & in the sea, & all that are in them, heard I, saying, Blessing, honour, & power, be to him that sitteth upon the seat, & unto the lamb for evermore. Where undoubtedly he doth understand & mean Purgatory, according to the exposition of our dear mother, the holy Church of Rome. And by this you may perceive, that Pythagoras was not far different or disagreeing in belief from the holy Church of Rome's belief, when as he said, That men's souls departing from their bodies, did enter into beasts. Considering now that john here, and David in other places, do witness, that the creatures under the water: yea, the fishes themselves do laud and praise God, and that the same is understood by our holy mother the Church of Rome, of the souls that be in Purgatory, she hath not without great appearance of truth concluded, 
Read Eckius in his Encheiridion.  That there is likewise a Purgatory, in the bottom of the Sea: by which reasons it appeareth, that the souls of drowned men, place themselves in the bowels of fishes. And it is possible that this was the occasion which moved Pythagoras to forbidden his scholars the eating of fish: considering specially withal, That S. Patriks purgatory in Ireland, lies fast by the sea side, 
S. Patrick'S Purgatory.  near unto a mountain called Hecla, where our mother the holy Church of Rome doth believe, that the silly souls are as ill punished in ice, as in fire. So that by good reason, there might have been added unto the same sentence of Paul, That the trying and showing openly of the works of such as build upon the foundation of jesus Christ, is not only by fire, 
Psal. 66.12. Read Eck●us and other Catholic writers and specially the book of Sen.  but likewise by water and by ice. For so the holy Church understands that place, where it is written. We have passed through fire and water. And Virgil the wise Poet, which had so good understanding of the sacrifice of the Mass, as is declared before, hath likewise placed Purgatory by a Sea, 
In the .6. book of A●neidos.  or by a great water called Lacus Avernus, which lies not very far from Rome, in the Kingdom of Naples, where he describes to be the entry and forefront of Hell, and then setteth forth Purgatory, with all the pains and torments, which the souls do suffer, so perfectly and well, that a man would think that our dear mother the holy Church of Rome, hath kindled her Purgatory with his fire, tongues, and bellows. Insomuch that our Catholic Doctors did not amiss when they proved their Purgatory, 
Dantes in his. book called purgatory and Margarita Philca.  by the authority and testimony of Virgil. Now, if it were so, that there were no Scripture to prove Purgatory by, 
Virgil's purgatory.  yet would the inheritance and possession of it, teach us sufficiently, that there is a Purgatory. And therefore we need not to trouble ourselves much, with bringing out the book of the Machabies for a witness, and thereby 'cause the Heretics to mock and jest at us. For they say, that that book is so far off from being allowed for an authentic book of holy Scripture, 
Machab. 15.29.40.  that the writer and Author of the same, did desire to be pardoned and borne withal, if he had not written so sufficiently as he aught. And men may further consider, what account is to be made of his writings, seeing he did so greatly praise one Razis, who ripped out his own vowelles and live himself, 
2. Machab. 14 43.46.  because he would not fall into the hands of his enemies: which unundoubtedly was a detestable deed, and directly against God's commandment. They declare likewise, 
Read what Eusebius of Meliton writeth in the 4. book of his histories. capit. 26, And read Augustine in his 2. book against Gandenuum. ca 23. and Hierom in his prologue upon the Machabies.  that neither by Christ, & his Apostles, nor by the whole congregation, in three or four hundred years space, that was never esteemed nor taken but for Apocrypha, to wit, for the writing and setting forth of a man, and not for the undoubted word of God. And yet they say beeside this, that if they should accept that Book, yet is there nothing written therein touching Purgatory, but only a praying for the dead, in respect of the resurrection, and not in any respect of satisfaction by Purgatory. And therefore we will not break our heads greatly about this matter, but will establish our Purgatory strongly, by inheritance and possession.  
Besides that, I leave the priests purses unspoken of, which is a sovereign, soaking, and a drawing Purgatory, as every man may both say and feel. And yet besides this, 
The jegenda aurea and the Vi●ae patrum are full of such s●●ffe.  we find by certain & undoubted testimonies of our ancestors, that many souls have appeared, & have plainly said, that they were extremely punished in Purgatory, and therefore have hearty desired that men would help them out of it, with Masses, alms, pardon letters, and bulls: as it is written of Pope Benedict 8. himself: 
Fassiculus to●●porum and other histories.  and as the Legend and other Catholic books testify, which are full of such worthy matters and notable examples: so that there is no occasion to put any manner of doubt concerning Purgatory.  
And further, we do find diverse evident and very true histories of Odilions Purgatory, in the kingdom of Sicilia, 
Odilions Pur●gatorie.  in the mount Aetna, which flames continually, where the silly souls are burnt, and broiled like dried herring, or like Westphaling hams, or gammons of Bacon, which have hung seven years long in the smoke. And this was the occasion that moved Pope john 8. through the great pity that he had upon the silly souls: and by the good and ripe advise and counsel of the foresaid Odilion, which was a holy Father, and Monk of an Abbey called Clunie, to command and ordain, 
An Soule● day.  that always the next day after All-hallows day, a solemn day of devotion should be kept for all christian souls: which order is very precisely followed & observed by our dear mother the holy Church of Rome, and many years of pardon given & granted to all those which upon that day do devoutly visit the chantry priests & Masses of Scala Coeli, using their purses liberally for that purpose, and to have a trental of Masses, a sackful of seven Psalms, and three or four pokes packed with Pater nosters, and Ane Maries, all well measured & filled, whereof to make a present to the silly souls in Purgatory, for that is even fit meat for their mouths: and they are as well refreshed with those dainties, as though they were wrapped about the head with a wet clout in a cold morning. And yet beside all this, the holy Church of Rome hath sought all manner of means & ways to refresh, cool, & ease the pain of the silly poor souls, which lie in the great heat of Purgatory gaping for air, as a carp doth for water: 
All these. 15. helps and remedies you shall find even as they are here written in the book called Sermons discipuli de tempore & de sanctis, cum Promptuario ex▪ ●mplorum.  all which means she hath digged out of the holy Scriptures.  
For, to begin, she hath appointed burning Candles, which must be set up to light the poor souls in the dark places of Purgatory: because it is written, Christ is the true light, and whosoever doth follow him, walketh not in darkness. And therefore hath our holy mother practised, that at every corner of the hearse, a candle shallbe set burning for that the dead should be forgiven and pardoned of four sundry manner of sins: which he hath committed, to wit, in thinking, in speaking, in doing, and in suffering.  
secondarily, she doth secure the poor silly souls with censing: for thereby they are released of the horrible stink which is in Purgatory.  
thirdly, she doth relieve them with holy water, which must be devoutly sprinkled upon their graves, with a sprinkle, that thereby they may be cooled and refreshed of the great and extreme heat of the fire: for it is written: Asperges me Domine Hysopo: Thou shalt sprinkle me (O Lord) with Hyssop: which is to be understood, that the Parson or Curate, shall all to water my grave with a holy water sprinkle. For you may well consider, th6at David was dead and buried, when he spoke these words, and his soul was in Purgatory: otherwise, our dear mother would not sing this daily in the name of the souls departed.  
Therefore must this holy water needs as much profit them, as a couple of Egg shells: which is apparent by the holy Scripture. For it is written in the Gospel of S. Luke, That the rich man, when he lay burning in Hell, did require only a drop of water, to cool his tongue. Then consider now, if a drop of water can secure and help the souls that lie in Hell, how much more shall the sweet holy water cool the souls that lie in Purgatory, when it is so swashed and dashed over all the grave with a swinging holy water sprinkle?  
fourthly, they are greatly relieved by the offering of bread and wine: for through the might of such an acceptable offering, the souls are fed and refreshed of God.  
fiftly, with Vigils, of three, six, and nine lessons, with De profundis, with Requiescant in pace: and with such other like pleasant songs, as job and David sung, when they lay in Purgatory. For our dear mother the holy Church of Rome hath applied all such matters unto Purgatory.  
sixtly, they are relieved by fat offerings: for that the souls are marvelous glad, when the Priests get many offerings. And in deed, it is a most sweet morsel for their mouths.  
seventhly, with praying to he Saintes and she Saintes, and with singing of Litanies, D●riges, & Ryrieleesons: for there are many and great indulgencies granted unto them.  
eightly, with fasting & kneeling. For there is a plain text in the decrees, which saith, That the fasting of the living, is the hope of the dead.  
Ninthely, when men do pay for them such debts as they left unpaid.  
Tenthly, when men do for them works of mercy, and especially when they are done by Priests, Monks, or Friars.  
The xi. when their executors accomplish and fulfil their last wills, and testaments, especially if they have vequeathed any thing, either money or lands, to any Abbey or Cloister.  
The xii. when any man shall do for them such penance as they have left undone when it was enjoined them by their ghostly fathers.  
The xiii. when any man performeth for them such vows of pilgrimages, and other like devotions, as they made in their life time, and yet have not kept them.  
The xiiii. when men do pardon & forgive them such offences, as they have committed against any person or persons, he or she, in their life time.  
The last relief, and the best of all, is, when men 'cause Masses to be sung or said for them: for that is far above all remedies, because it is a goodly drawing plaster, which hath not power only to draw souls out of Purgatory, but also to pick money out of men's purses. And that same Requiem aeternam being three times sung in the Mass, is such a pleasant medicine, that (in a moment) it doth clean take away all the pain and grief which the souls suffer, and bringeth them fast asleep like dormice, in so much that they feel no more smart, neither at the stomach, nor in the back: yea, and though that their bladder were puffed up like a cows udder, so that they had not the power to piss a plumb stone, yet with that medicine they should in the twinkling of an eye, be as sound as a rotten apple.  
And yet now, besides all these good & wholesome means before specified, the good & holy nuns of Leyden in Holland, 
nuns of Leyden in Holland.  and all other covents of that profession, found out an other help of great importance: for every day, between Michaelmas and All Saints, after that the Vigils of ix. lessons be song, then goeth the Mother or Prioress of the Cloister into a dark chamber, with a great rod in her hand, and then come the nuns in thither one after another stark naked, every one alone, & turn up their bore buttocks: yea, some of them as naked as my nail, & so lie down before the Prioress, and there receive holy discipline for the souls in Purgatory: for, for every ten girkes that one of them doth so receive, there is a soul delivered out of Purgatory, and flies up into heaven without any stay. Is not this now a goodly matter? I believe verily, that all the rest of the nuns of other professions will do the like, though it were but even for good manner sake, and that the Father or Patron of the Cloister doth use to execute the office many times, when the Prioress is sick, or otherwise earnestly occupied.  
And now (besides all this) Durandus writeth, That every Sunday and holy day, the souls do play. For seeing that God hath commanded, that on the Sabbaoth day all people should rest from their labour: 
Souls do rest and play on Sundays and Holidays.  it is great reason, that the silly souls should be relieved of their pains on those days. In consideration whereof, it appeareth a marvelous charitable deed of our dear mother the holy church of Rome, to have instituted so many holy days (beside Sundays) & commanded them to be solemnly kept, because the souls may upon those days rest themselves, and go a playing: for that it is to be thought, that they observe as well the precepts of the holy Church, as God's commandments: otherwise they were no better than Lutherans. And now we know very well, that there cometh no Lutheran into Purgatory: for Purgatory is only for the good Catholics which hold fast on the church of Rome. So that it is verily to be thought, that the poor souls are as well holp up with so many idle holy days, as with the nuns discipline on their bore arsses: yet it is to be considered, that albeit this, they must be prayed for on Sundays & other Holy days, as well as on the work days, when they lie scorching & scalding in Purgatory: for that hath our mother the holy church specially commanded, being thereunto moved by the example of a good fat Abbot, 
In the .7. book in tit. de officio mortuorum. nu. 2.  who (as Durandus saith) because he had forbidden his Monks, to pray for the souls in Purgatory, upon Sundays & Holy days, but only upon work days, he was upon a time (by the poor souls) catched, & very sore beaten & wounded, & by that means forced to revoke & break his former order & commandment. And surely, that was but reason: for although the silly souls have some playing days, yet I assure you they pay full dearly for it at other times. 
This is copied in a manner word for word out of the book called Sermons discipuli de tempore, & de sanctis, cum promptuario exemplorum in the .160. Sermon of the souls.  For the pains which they suffer there, are so extreme, that our Doctors writ for a truth, That there was a soul which had lain 30. years in Purgatory, & at last, there came an Angel, who did bid the soul choose, whether it would tarry yet one short Winter's day in Purgatory, or that it would return into the world again, and there do a marvelous hard penance, to wit, for one long hundred years space, should go barefoot, and tread still upon sharp iron nails, eat nothing else but brown bread, and drink bitter gall mingled with vinegar, and wear a cloth made of Camel's hair next the skin, & a stone under the head in place of a pillow. This soul did choose much rather to do all that same hard penance in earth, than to tarry one day longer in Purgatory. Consider now what a sharp biting sauce mustard is: for as it is written in the Decrees: There is no earthly pain, or martyrdom, to be compared to the pains of Purgatory: yea, that holy man Thomas de Aquino saith, 
Capit. qui in aliud dist 25.  That the pain of the fire of hell, and the fire of Purgatory, is all one, and that they differ nothing at all, but that the one is but temporal, and the other is eternal. So that it was not without just occasion, that Virgil set a partition of iron, 
Aeneid. libro. 6.  and other metal between those two fires: although some men be of opinion, that the partition was but a pale made of wainscot, which (because it was of wood) was long ago burnt away: 
Hell and Purgatory both but one kitchen.  so that now Hell and Purgatory enter in both at one hole, and are both but one fire. Which is the occasion that some take upon them to say, that The fire of Purgatory is pissed out: although there be other learned men, which bring in another occasion, whereby it is happened, that there is now no partition between Hell and Purgatory, but that they are joined together. For it is written in a certain history: 
This is written in the Apology of Barnard. O●li.  That there was a good holy Pope, which was very desirous to know of his Secretary, being a good witty & learned man, whether (as he thought) he might give a general pardon at once, 
The Pope and his Secretary comen of indulgencies & pardons.  for all such souls as were then in Purgatory, and jointly withal pardon alike all such as should hereafter be condemned thither: so that after, there should be no more need of Purgatory. Whereupon his Secretary did demand of him this question again: Whether he did not verily think, that if it were so, that he had such power, if he did not then verily believe, that all his Pope predecessors have had the like authority in their time? Whereunto the Pope answered, Yes surely, considering that all his power and authority came from them. Then the Secretary did demand of him again: Whether that of so many Popes, and holy Fathers, which had possessed that place before him, there were not one of them so merciful and loving towards the poor souls, that had taken upon him to do that charitable deed, if his power did so far extend? Unto this the Pope answered, As touching that, he knew not. Whereupon the Secretary gave him a full resolution, saying, I can tell then certainly: Once our Lord jesus Christ, chief Bishop of all Bishops, & Pope above all Popes, had full power and authority to do the same, for that he was almighty: and he had also the will to do it, for that he was most merciful: and did likewise bear an infinite affection and love unto all mankind, in so much that he did effectually and fully accomplish that matter. So that it is not needful for any man to trouble himself any more about that matter, seeing he hath (by offering up of his body) obtained a pardon of God the Father, and sealed the same for evermore, with his own precious blood for the redemption of all faithful souls, 
Christ's indulgence and pardon for all christian souls.  past, present, or to come. So that now there falls no more condemnation or judgement upon them, neither shall they need to fear Death, Hell, nor Purgatory, but departed out of this life directly into everlasting life, as he himself doth plainly testify by john the Evangelist in his Gospel. 
john. 3.18. john. 5.24.   
Now see, 
Purgatory condemned.  out of this will some men maintain, That Purgatory is clean taken away, ever since this great and general pardon came: in so much that devils are come to dwell there, & have now brought Hell and Purgatory all into one kitchen, where they broil their souls, and turmoil them at their pleasure. And for that likewise, that good Catholic Doctor Barnardus de Bustis doth defend this case with the testimony and witness of Gregory: That the fire of Hell and Purgatory are kindled together, saying, Name (ut inquit Gregorius) sub eodem igne electus purgatur, & damnatus crematur: that is to say, For (as Gregory saith) with one fire are the elect purged, 
In his book called Rosarium, in the 3. part the 2. sermon.  and the damned burned. And therefore it is, that our dear mother the holy Church, in the prayer called, Offertorium, which she singeth commonly upon All Souls day, & in the anniversary, doth put no difference betwixt Hell and Purgatory: for these are the words which she doth use:  
Domine jesu Christ, Rex gloriae, libera animas omnium fidelium defunctorum de manu inferni, 
Offertorium on all Souls day  & de profundo lacu, libera eas de ore leonis, ne absorbeat eas tartarus, sed signifer S. Michael repraesentet eas in lucem sanctam, etc. That is to say:  
O Lord jesus Christ, King of glory, deliver thou all faithful souls out of the power of hell, and out of that deep lake: deliver them out of the mouth of the lion, that they sink not down into hell, but that thy standard bearer Saint Michael may bring them into that holy light, etc.  
Wherein they now plainly call Purgatory, Hell. And in an other Collect, which they do sing upon the same day, they call it, Regiones tenebrarum, that is to say, The region, or place of darkness, praying unto God, that S. Michael will or may do so much, as to deliver them from thence. In sum, they make but one hole, and one lake of those twain. Howsoever it happeneth, whether the pale that was between them be burnt, or that Purgatory is pissed out, I wot not, it is to profound a question for us, and therefore we will commit the disputation of that matter to the Doctors of Loven: They may (perhaps) tipple out a flagon of wine or twain, in the matter, before they agreed upon it. It is enough for us, that we have proved Purgatory sufficiently, not only by plain texts of holy Scripture, but also by inheritance and possession, and so established it, as there is nothing to be said against it.   

The ix. Chapter. Entreating of indulgencies and pardons, proving and establishing the same by the Scripture.  
Now it doth follow, that we entreat of pardons and indulgencies, 
Indulgencies and pardons.  which of necessity must proceed out of the foundation of Purgatory, especially if you do minister unto it a glister of parchment, wax, and lead: for that hath a wonderful operation in it, sithence it doth refresh again, our dear mother the holy church of Rome, and maketh her lusty, though she be something troubled with a lask: although in deed she is now waxed so old and unwieldy, as glisters can not help her greatly, especially so long as these Heretics are still gaping after Scriptures, and will believe nothing, unless i● be set down or confirmed by the Bible. Now therefore I will sand them the Epistle of Paul to the Colossians, 
Colos. 1.24.  where they shall found, that Paul saith thus, Now joy I in my sufferings, which I suffer for you, and fulfil that which is behind of the passions of Christ in my flesh: for his body's sake which is the congregation. Always provided, that they shall not understand nor interpret this text after their minds, nor after the letter: to wit, as though Paul did mean nothing else, but that he (as a member of Christ's body) doth follow Christ his head, in suffering for the love of the congregation, and strengthening of the same: for this interpretation is heretical, & doth not well agreed with the interpretation and belief of our dear mother the church of Rome. But they must know & confess, that Paul's meaning in that place is, that the passion of Christ is not sufficient to satisfy for all our sins, which we have committed since: for those must every man make satisfaction for by good works & pardons, & with bulls & indulgencies: for to that end serve the merits of such Saints, as have been canonised by Popes, and the blood of their martyrs, which suffered in defence of the holy church of Rome, & furthermore, all the meritorious works, which S. Francis, S. Benedict, S. Dominick, & other holy fathers have laid up for a help, which were superfluous & more than they were bound to do. For all these merits & good works, 
Petrus Asotes in Catholica assertione de lege.  laid together upon a heap with our merits & superfluous good works, which we have in store, 
Look for this in the Ex●rauag. of Pope Clement 6. Rubric. de penitent. & remis. cap. unige. Dei filius. Item in the writing up of the treasure of Churches t●ken out of the Compilation of master john de Fabrica super relax. Item the gloss cap. anti. ext. de poenit. & remis.  over & beside those which must first answer for our sins: All these (I say) are shut up in a chest together, whereof our holy father the Pope hath the keys to keep: & doth distribute them to every person according to his discretion: which is commonly according as every man doth anoint his hand with golden oil: For this same golden oil is of such strength & virtue, that there is no offence, knavery, sin, nor abomination so great, but it will be heeled & made clean with the same, as is plainly to be seen in the Taxa poenitentiaria apostolica, that is, In the book of reckoning, or tax register, where the pardon and price of all sins is set upon certain sums of money, which are set & taxed in the popish or apostolic penance chamber: but now among the rest, the Pope dealeth most liberally with such as come to Rome, in the year of jubilee, and do there devoutly visit the graves or tombs of Peter and Paul: for those have full remission of all their sins, à poena & culpa: 
This is plainly set out in the gloss in capit. antiq. de poen. & r●mis.  & therewith are the two Apostles marvelously recreated: for out of that may S. Peter note, that the prayer of Christ for him, when he said: I have prayed for thee, that thy faith should not fail: doth there receive full effect, when he seeth the people so devoutly disposed to go visit his tomb and grave. And by this now is that likewise (which we alleged out of S. Paul) fulfilled: in so much (doubtless) that they have great pleasure, when they see such devotion used, and surely do laugh wi●hall, as though they had the tooth ache. The holy Church of Rome doth yet bring forth other texts of importance, for the establishing of indulgencies, as specially, where Christ said unto Peter: I shall give unto thee the keys of the kingdom of heaven: 
Math. 16.19.  which are to be understood, the keys of the chest before mentioned, 
This standeth likewise plainly set forth in the said gloss, and is confirmed by all those Catholic doctors.  wherein that rich treasure is shut up, which can never be emptied nor diminished: for if it were possible, that all the people of the world did go to Rome in one year of jubilee, that every man might receive full indulgence and pardon, yet should the same chest be no more emptied thereby, than the Ocean sea should be, with taking out of it one spoonful of water: or Saint Goddards mountain be diminished, by taking from it one handful of sand: as is plainly set forth by a very trim and fine verse, as followeth: mill licèt sumant, deperit inde nihil.  
That is to say: 
Though thousands take & none said nay:  
Yet nothing wastes or wears away.   
And now, how necessary and profitable this is, to our holy mother the Church of Rome, it doth appear plainly out of this, That only the indulgencies, with the letters of pardon, 
In the book called defensio Parisien. Curiae pro libertate ecc. Gal. Ludovico. 11. oblato aruc. 77.  and the Reseruationes pectorals, mentales, regressus generales, & speciales accessus, with such other like trifles more, are worth to the Pope of Rome in France only, above two hundred thousand Crowns a year: so that through all Christendom, it doth amount to above ten millions of Crowns, which is a pretty sum.  
But what should I talk much of the Pope? It is not long ago, that a simple grey friar called Samson of Milan, being by Pope Leo, 10. appointed (amongst other) for one of the gatherers or receivers of the money for Bulls and Indulgencies, had within a little space, gotten so much money for himself, that he did offer to give a hundred and twenty thousand Ducats in ready money, 
120000. Ducats offered to be made Pope.  to be chosen Pope. In sum, all indulgencies, pardons, jubilees, & bulls, with the rest of the Pope's authority, are lightly to be proved and declared by scripture, if men will understand them rightly, and according to the exposition of our dear mother the holy Church.   

The x. Chapter. Which doth treat of the supremacy of the Pope, and proveth & establisheth the same by scriptures & examples.  

The Pope's power.  NOw as touching that which is to be said for the supremacy, and authority of the Pope, that is to be proved by so many clear & strong testimonies & witnesses of scripture, that I can scarce tell where it is best to begin. But I may take first the best known and plainest text, where Christ said: 
Math. 16.18.  I say unto thee, that thou art Peter, and upon this Petra, (which is to say a stone, or a rock) will I build my congregation, and the gates of hell shall not prevail against them, etc. For by these few words, to begin withal, 
Cap. ita dominus dist. 29. capit-omnes. dist. 2●. capit. non t●rba●●. 24. Quae▪ 〈◊〉 & in the I decree. in the beginning of Clemen●s Epist.  it is witnessed (after the spiritual exposition of the holy church) that Peter is the firm and seedfast foundation of the Church (for she hath nothing to do with Christ in this matter:) as Clemens hath very worthily set forth in his Epistle written to james the brother of our Lord. And again, here is not to be understood by Peter, the person of Peter the Apostle: but in the name of Peter, are our holy Fathers (the Popes) pointed unto, as with a wet finger. For whereas the heretics will say, that Peter was never at Rome, it is a stark lie. See I pray you their folly: well, his head & bones lie there yet at this present in a golden chest. And yet besides that, 
S Peter'S history of Rome  not only his Legend, but likewise that holy man Lippomanus, & the book called Speculum historiale, that is, The Mirror of histories made by Vincentius Lirinensis, do perfectly set forth, 
Capit. Quamuis. 21. dist. capit. sacrosanct. d●st. 22. cap. beati. 2. Quae. 7. capit. Fundamenta de electione & electi potestate.  That jesus Christ met him with out the town gates of Rome. And being demanded by Peter whether he was going? He answered, I am going to Rome to be there crucified again: and a while after was Peter crucified, and that upon the same day, & place, & under the same tyrant that Paul, just a year before, was put to death: yea, after that he himself had been Pope, and governed that sea 25. years, by the same token that his seat which was hewed out of a Purphyre stone, and the Albe wherein he song his first Mass, do both remain yet for a memorial. And although Saint Luke do testify, 
Read the Acts of the Apostles where is treated of Cornelius the captain of the council at Jerusalem, of Peter's imprisonment, and in many other places.  that he continued very long at Jerusalem: yea, and that in the very same time that he should have been in Rome, by the reckoning and calculation of our dear mother the holy Church of Rome: and that Paul doth seem to agreed with the same, where he writeth, that the time that he lay in prison in Rome, there was not one of the faithful that did visit or assist him: I leave to say, that Peter should then have been Pope: but all this cannot persuade us. For that is to be answered, that Saint Luke might be overseen in his writing, and I think he was no good Arithmetician: or else we may say (as divers Lutherans themselves confess,) that one body may be in two, or three, or more sundry places, at one time. And touching that, he had perhaps forgotten that Peter was Pope of Rome: as is apparent by that he writeth to the galatians, where he saith, 
Gal. 10.2.7.8.  That Peter was appointed for an apostle to the jews, and he himself to the Gentiles. Or else it may well be answered, that it was not decent for Peter, being a Prince and Duke over all the Apostles, to go seek or visit such a simple fellow as Paul was, lying in prison: 
Gregory. 7.  Considering how that Pope Gregory the 7. successor, about the year one thousand and seventy, 
Themperor Henry the .4. This doth Platina writ, Ben●o Cardinalis, & other Historiographers.  did suffer the noble Emperor Henry 4. who came in the cold winter, simply clad, bore headed, and barefoot, most humbly desiring to have access to his holiness, being then in the town of Camisen, his holiness did (as is before said) suffer him to tarry before the gates of the town, three days, without once looking upon him, or sending to him. I let alone that he would once step a foot to go meet him, 
This do all the Catholic doctors writ, & many old histories, which yet notwithstanding do not agreed among themselves, so that there may be false heads amongst them as it seemeth.  being in the mean space passing his time & dallying with his Courtesans, and with the Duchess Matildis, who yet at last did make intercession for the Emperor. Wherefore, is it not to be thought then, that Peter did likewise stand upon his gravity and reputation, without much going to the prison, to seek Paul, or visit him? Especially considering, how busy he was to appoint and set new Prelates in every place. For it might perhaps be, that Peter was not very well at ease, or diverse other occasions might 'cause it. But this is always to be believed, and holden for a very truth, That Peter was five & twenty years complete, resident at Rome, and distributed the lands to every one, according as he thought good: & likewise ordained and instituted Prelates, 

This is set forth in the .2. decretal Epistle of Anacletus written touching the ordaining of bishops and Archbishops.  
In the first book of the council capit. Province▪ dis. 39 This witnessing of David in the 98. Psal. is brought in in the .3. Epistle of Anaclet. treating of the Patriarchs, & in the decrees. capit. sacrosancta dist. 21. Mat. 12.1. Mark. 9.53. Luk. 9.46.   Bishops, and Archbishops, over all the world, and deposed the heathen governors, which at that time bore rule, out of their places, & placed other in their rooms, which he did name Primates, for that every man came to rece●ue judgement at their hands as is very finely and at large set out in the epistle of Anacletus, and in the book of decrees. And that this is well founded upon scripture, it is apparent by the words of the said Anacletus, who doth bring in (for verefying of his saying) plain texts out of the Psalms, to wit, Moses and Aaron with their Priests. For out of that is forcibly concluded (as he saith) that the Pope of Rome is the head of the Church. Is not that well shot, God save the mark. Also the holy Apostles (saith he) did debate and determine amongst themselves (as I think at that time, when they did strive who should be chief amongst them) that the Bishop of every Country should know, who should be next under him: for notwithstanding, that they were all Apostles alike, yet did Christ give that vantage to Peter, that he should be chief of the Apostles, and so named him Cephas, 
How Christ will led his apostles to use themselves in bearing rule one over another: You shall found in Luk. 22 25.26. Mat. 20.25.26. Mar. 10.42.45. john. 1.42.  that is to say, The chief head or Prince of the Apostles. See now, this is the exposition of our dear mother the holy Church of Rome, upon these words of Christ: Thou art Cephas. And yet it is true, that Cephas is a word of the Chaldee tongue, and doth not signify A head, but A stone: as Petra doth in the Greek, or Latin: for so S. john the Evangelist himself doth expound it. But notwithstanding that, seeing it hath pleased our dear mother the holy Church of Rome, to understand it so, considering that this word Cephas, or Cepha, doth signify in the Chaldee tongue, A stone, & the like word in manner, in the Greek, and in the French tongue, doth signify A head, as to wit, Cephali, or Cheff, therefore it is good reason that we take the exposition of john as literal, & repose ourselves upon the exposition of our dear mother the holy Church: who only in deed, hath the power and authority, to interpret the Scripture spiritually, and allegorically. 
Gloss. in capite antiquorum. ext. de poenitentia & remissionibus.  So that this word Cephas, must needs signify A head, and not A stone: as is plain to be seen in the gloss of the Decretals.  
And out of this we have to note two principal points. The first is, that the holy Church hath such power and authority, that she can (not only) change the bread into flesh, but is able to make of a stone a head, & as well transubstantiate the words as the bread. The second is, that a man may make a good similitude or parable, upon the nearness of names in speech, which in pronunciation do sound one like another, as the holy Church hath concluded hereupon, 
S. Clara. S. Quintine. S. Valentine. S. Etro●ius.  That Saint Clare can make dim eyes look clear: S. Quintine, can heal the quensie in the head: and S. Valentine, the falling sickness: and S. Etropius, the dropsy: because these names in pronunciation do sound one like another. And yet this can not always fall out so: for than might the Heretics conclude out of the same, that Curates, are curs: the spirituality, spite faulty: Bishops, very bitesheepes: Cardinals, carnals: and that master Gentianus after the French, is un genti asne, that is, a proper ass: and Blindasinus, a blind ass. Which thing now can not be so, considering that asses are not accustomed to writ books, as these men have done. Therefore we must remit the judgement of these matters (in like cases and nearness of names) to the holy Church, when they shall be so understood, and when they shall ●ot be so taken. Now doth our dear mother the holy Church, enjoy d●uerse other goodly and plain Scriptures, wherewith ●o prop up, and make fast the seat of our hol●e father the Pope: as specially, where it is written: 
job. 4.34.5.30 Esaias. 10.15. Which testimony was alleged by Pope Nicholas, verbatim, unto this purpose, in an Epistle by him written that was s●nt to the bish. of Constan. and 〈◊〉 is likewise in the decree● cap. Infer●or sedes. dist. 1.21.  That Christ came to fulfil the will of his father. For of that must needs follow, That all good Christian men are bound to fulfil the will of their holy mother the Church of Rome, of which church the Pope (without all doubt) is the supreme head. And again, God speaketh by the mouth of his Prophet Esaias: But doth the axe boast itself against him that heweth therewith? Or doth the saw make any bragging against him that ruleth it? Signifying thereby, that the king of the Assyrians had no power against the almighty God, who would use him as an axe, or a saw, 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 appear clearer than the Sun, that there is no power nor authority in this world, but in the power of the holy sea & pope of Rome, to correct or punish the same. And this she doth establish yet more strongly, by the words of Paul, who saith: That the natural man cannot conceive nor understand God's doings: but the spiritual man doth understand & rule all things, but may not be ruled of any man. For this doth the holy Church understand by the pope of Rome, 
Boniface. 18. in the Extravagantes, trac●. de maioritate & obedientia ff. quod etiam Gen. 2.1.1.  that he is of himself so spiritual and ghostly, that no man may nor can judge nor punish him. Now further, his power is established in the first book of Moses called Genesis, where it is written, That God in the beginning did shape both heaven and earth. For now, that is as much to say (after the exposition of the holy 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, 
This doth the Pope Boniface the .8. writ in his extravag, Tractat. de maiorita●e & obedientia. ff. in hac eiusdem.  as of more or many beginnings: and therefore whosoever should compare the Emperor to be as good as the Pope, he is a rank heretic & of the sect of the Manichees, who said, There was more beginnings of all things than one. What think you now of this? Is not this a good bagpipe to play a galliard upon? But now, tarry yet a little, it is likewise written, 
Two great lights.  That God did shape two great lights, a greater and a lesser: which do signify (after the interpretation of the holy Church) that the pope of Rome is above all other Potentates, & above the Emperor: for he is the Sun, & the Emperor is the Moon. Whereby now is clearly to be seen, that Moses had a foreknowledge of the pope & his authority. And job must needs have had some feeling of his coming. For thus God said unto job: 
job. 38.33. This interpretation with the other two following are worthily written in the gloss of the decretals in the Cap antiquorum ext. de poenitentia & r●mi●sionibus.  Knowest thou (I pray thee) how the heavens are governed? Or canst thou rule him upon earth? That is (after the interpretation of the holy Church) That even as in the heaven one eternal God doth govern all things, and as the holy Trinity is brought to one only unity: The like consequence must fall out here upon earth. So that here the Pope only must have dominion over all estates, dukedoms, 
The Pope above all kings.  kingdoms, & other whatsoever, in consideration that he is the only line, level, and compass, whereby all other people are and aught to be directed. And in consideration hereof is the prophesy of Paul thus understood, saying: Until the fullness of the Gentiles be come, 
Ro. 11.25.26.  and then shall all Israel be saved: joining this, with that which Christ said: So that there shallbe but one flock, 
john. 10.16.  & one shepherd: as to understand, When all the nations upon earth, shall be subject to the Pope. Like as now in our days we have seen a good beginning, & do daily see with our eyes very great appearance of more. And that the Pope aught not only to have a spiritual government as a Bishop: but must likewise maintain a worldly government, as a king, is by clear testimony of Scripture of our dear mother the holy Church approved. 
The Pope is a king.  For there is without doubt, a plain text, 
This you shall found in the text before alleged of the decretals. ff. in hac ext. de maioritate & obedientia.  that the Apostles did say: Behold here are two sword. Whereunto Christ answered not, saying: That it was too many, but that, that was enough. Now out of this doth our dear mother conclude, That the Pope of Rome must use two sword, to wit, a spiritual, & a temporal sword. Ho ball, ho how will this sound in the ears of the Heretics?  
But now must they understand for a special matter, that a good while ago there was in Spain an honest man, who could not understand it so, saying that this scripture did serve nothing at all to that purpose. And by and by, the holy inquisition (which is the dearest and chiefest nurse & foster-father of the Church of Rome) did take him, and burn him at a stake, as one which had highly blasphemed: because that upon his opinion should follow, that the holy church hath not full power to interpret the scripture as she will: which I assure you is a terrible slander.  
Therefore have these heretics need to look well to the matter, & keep their tongues, & give ear to other testimonies and witnesses. For yet besides this, Christ said to Peter: Put up thy sword into the sheath. 
In the extravagants de maiori. & obedi. and is likewise so concluded in the council of Reins.  Out of those words doth plainly appear (as our holy father Bonifacius the 8. saith) That both the sword, as well the temporal, as the spiritual, are under the power and jurisdiction of the Church, Yea, and it is very necessary, that the one sword be subject to the other: which is to be understood, That the temporal jurisdiction and authority must be subject to the spiritual & ecclesiastical power and authority. For (according to the saying of S. Paul) There is no power or authority, but that which is appointed by God. Truly (saith he) there would be no good regiment, if the one sword were not subject to the other: and that the lower and inferior were (by some good means) brought in subjection and obedience to the higher and superior. Consider, this is the only natural and grounded interpretation of the before alleged text of the holy Scripture, as our dear mother the holy Church hath interpreted the same, word by word. Is not this Popingay then trimly shot down? Lee these Huguenots, and Lutherans come out now, who cry always that we cannot establish the power & authority of the Pope by any scriptures: now they may see, that we have scriptures ●now to hit the mark withal.  
But now will we teach out of the scriptures, That the Pope only hath power to consecrated and hallow Churches, & to bless altars. 
For blessing and hallowing of Churches and altars. Psal. 127.5. Durandus in the book called ●ationale diui. offici▪ lib. 1. rubr. 7. de dedicatione Ecclesiae. john. 15.1.  Mark well the words 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 very text, that the holy fathers assembled at the council of Carthage, were chief persuaded by to give special commandment, That no common or simple Priest should take upon him to do any such thing. Was not that (I pray you) a matter of importance to consult upon? And yet besides this, it is there written: I am the vine, you are the branches▪ he that remains in me & I in him, shall bring forth much fruit, which the holy Church understanding of the pope, hath resolutely concluded, That no man may consecrated or hollow any Church, but he alone. Think you not that they had great reason so to do? And therefore no doubt, they are herein very well founded, and upon great reason persuaded out of this, and all the other texts before alleged▪ to conclude, teach, and determine thus, 
a Gloss in the Extravagantes de verbor. signifi. ad apostol. ff. nos li. 6. the sent. & 〈◊〉 iudicata. Item read hereupon the plain texts in the decretals cap. Quando personam de transl. episcop. and the gloss in the decretal. lib 1. de electione, & electi potestate. and allege upon that cap. quos deus. 3.9.2.  That the Pope is not only a man, but God's Lieutenant: yea, a God himself upon earth: by which occasion he doth likewise 
b Gloss upon the Preface of the decretals, only in the 6. book.  change his name, at such time as he is promoted to the Pope's seat, specially, for that he doth likewise after his nature, and from the degree of a man, is become half a God.  
And upon this consideration 
c Cap. Sic omn●s dist. 19  must his mandates be observed, as God's commandments. Yea, it is not 
d cap.▪ si qu●s sua den●e. 17.13.4  lawful for any man to doubt, or to reason upon his title & authority. For he may (if it so come in his head) 
e Cap. Praeceptis dist 12.  set up and establish a new serving of God, or religion: and all men must (of necessity) 
f Cap▪ in memoriam. dist. 19  follow his commandments, how heavy or incomportable so ever they be. For he can (of an 
g Cap. Fuit semper. 9.9.3. & cap. Euphemium 23.9.3.  arrant knave) make an honest man: 
h Cap. si Papa & ibi glossa dist. 40 cap paret. cap. nemo judicabit. cap. aliorum. cap. ●acta. cap. cuius & per mundum with the other chapters following 9 causa quaest. 1.  neither may he by any man be judged or punished: no not although he run headlong to bell, and carry a great company with him, seeing it is he that judgeth all men by his absolute power. Yea, th●re is given to him, 
i Cap. omnes. dist. 22. cap. non no●. dist. 40. & the gloss in Extravagants. cap. 1 de rel. ordin. Papa S●machus, & Arnold●s Ba●barus. glos. in. Extrau. ad apostol. de Pa. dist 3. 〈◊〉 persona.  a full power & authority, as well in heaven as in earth: and he must be of all men esteemed holy: yea, although he were known to be an arrant knave, & vile varlet: neither may any man say unto him, Wherefore do ye so, or so?  
And therefore the holy Church doth 
a Extra de maioritate & obedientia paragrap. porto. Read likewise upon all these matters ●ostensis a noble Canonist in summa titu. de off●cio legati ff. quod pertinet ad officium. nu. 3. & is likewise spoken by Nicholas Go●tiu● in his treatise de potestate legati a la●●re Nu. 23. and 24.  say, declare, & pronounce, That it is most needful that all Christian men (for their salvation sake) submit themselves wholly under the Pope of Rome, as it is written in the 
a john 1.18.  first of john: And of his fullness have we all received even grace for grace. Which being understood, according to the letter, may well be applied to Christ: but after the spiritual understanding, which is according to the interpretation of the 
b Extr. de usu pallii, ad h●norem. Esa●e. 10.14.  holy Church, and of the Catholic Doctors, it is (without doubt) to be understood of the Pope of Rome. And therefore doth 
c Cap aliorum hominum, Can. 9 quaest. 3.  Esaias say: What will ye do in the day of the visitation and destruction, which shall come from far? To whom will ye run for help? 
d Troilus Maluit●u● in his treaty de Canoni ●atione Sanctorum, in 3. dubio.  Or to whom will ye give your honour, that he may keep it? This is now to be understood (after the interpretation of the holy Church) 
e This standeth written in a manner verbatim in the book called Ceremoniale S. Roman. eccle. in the 2. Chap. of the 1. book.  That the Pope of Rome is all our honour and wealth. For how can it be otherwise understood? Considering that he hath the power to choose any man or woman whom he liketh of, and him or her, in the name of God, or in his own name: yea, and that without the will or consent of his Cardinals, declare, pronounce and judge for a Saint, canonize them, put them in the Calendar, place them in the register of Saintes: and so appoint them a room in the Romish Hierarchy, either amongst Angels and Archangels, or else amongst Martyrs & Confessors, 
Hierarchy is to say, an holy regiment, & was called dionysical: by one called Dionysius, who said that the Rom●she Church was Areopagi●: where of Luke doth speak in the Act of the Apostles: other say that it was S. D●onyse of Paris, other take it but for a feigned name, and a false book which is put out in his name, where he doth set forth the heavenly He●archie, or regiment, with all the Chores of Angels, with all the stools and banks, so perfectly as though he had dwelled there ten years. Or men may understand by this Dionyso Hierarchy, the holi● regiment that Dionysius companions, that is Bacchus' companions do keep upon the Saints holidays, which the Pope hath canonised, as on twelfth even, S. Martin's even, and such like.  as he shall think good: willing and commanding, That in every Church, one holy day shall be kept for them, and devout service said and done that day, as to an holy Saint is proper & appertaining: yea, and further, give and grant to all such as shall once a year (being shriven and doing penance) go on pilgrimage, & visit the tomb of such a new Saint, pardon of all their sins, for one whole year and forty days. Yea, moreover, he may (if it be his pleasure) depose, deface, and blot out of the Calendar, and register, such as have been a long time canonised and worshipped: as did appear by Pope Boniface the 8. who caused Saint Herman of Ferrare, to be digged out of his grave and burnt, after he had been taken and esteemed for a Saint more than twenty years. And that which is more, we find written, That Pope Clement the fift (about the year of our Lord, 1309.) did charge and command the Angels, through his Popish authority & power, that they should take the souls of all such, as coming in pilgrimage towards Rome, did die by the way, and forthwith carry them into heaven without any delay or tarrying, or without letting them once smell the fire of Purgatory: as appeareth by his Bulls hereupon granted and made: whereof diverse copies do (at this day) lie at Vienne, at Lymoges, and at Poitiers, towns in France, in the chests where the privileges of the same Towns are kept. Wherefore then I pray you) should not we willingly accept him for all our wealth and honour, seeing he can canonize, make, and unmake he Saints and she Saints: and hath likewise power over the Angels of heaven? I do not speak of this, that he, as a King and Priest, can make God: yea, and created him, who only createth all things, 
Read the 1. chap. of the 2. part.  as it is written in the book called, Stella Clericorum, which is to say, The star of the Clerks, 

That is to say the creator of the creator of all things. 2. Thes. 2.4. Daniel. 11.36 These prophecies of Daniel Paul E●erardus Archbishop of Saliburch hath interpreted upon the Pope of Rome, like as is too be seen in the book called annals Au●ntini Lib. 7. And so likewise the Emperor Fredrick 2. hath done the like, & set it forth so, even in the same place.  
And Arnoldus, Bishop of O●lians did the like in the council of Rein●.  
Read Cap. lect.. with the gloss dist. 34. & 17. And the same is fortified by Sigismond, Neap.   or Priests: wherein all Priests are named, Creatores Creatoris. And now, he maketh all Priests: so that he may justly be called, Creator creatorum creatoris: that is to say, The Creator of those which have shapen and created the very Creator of all things. So that the writing of Paul to the Thessalonians, where he speaketh of the Pope of Rome is not amiss: where he saith, That he shall extol and advance himself above all things that is named God, or God's service, and shall sit in the temple of God, as though he were God himself, and proclaim: himself for God. Which thing also was before spoken by the Prophet Daniel, That he should lift and set up himself above all Godhead, and should speak marvelous things against God, and do every thing after his own lust: placing himself above all things in the world: distributing lands and kingdoms, even as he best list and william. Now, according to this prophesy, hath our dear mother the holy Church ordained and concluded, That he hath full power and authority to do what soever his will and pleasure is, and that he may dispense both with the old and new Testament: with any oath, 

Read the gloss upon the first book of the decretals Gregorii tit. de translatio. Episcopi, Cap. quanto pe●so●●● there you sh●ll find the place set forth and established by witnesses of the decrees. Item the gloss of the decrees caus. 15. que 1 And in the extrauag. joan. 23. tit. 14. cum inte. And Panormitan. writing upon the same place. Fo●●●nius Ga●●ia in lib. 1. in P●in. 4. Col. de Pactis.  
Cu●tius senior ex Baldo, in Concil. 20. in sine. joan. de 〈◊〉. crema●a: Ca●ald●tius in tr●ctatu de potestate Papae. August. Berotus in Rubri. de off. de leg. num. 10. Bero. in cap. cum tu, in ●um. 1. de Vsuris. Decius & Ludonicus Gomesius upon many places.   vow, or promise'.  
In sum, he is over and above all judgements, of God or man, to make of nothing something, of straight crooked, and of crooked straight, to transubstantiate and change the form and substance of things, even as it shall come in his head: For unto him are all laws & judgements subject, and neither any law nor judgement hath power or jurisdiction over him: for that he is the lively f●unteine of law and judgement, who (as touching matters of our faith) can not (in any point) fail or miss: and therefore he may order and determine upon all matters touching our belief and faith, and so interpret the Scripture, as he thinketh good: he only may take and leave, do and undo. In so much that (though all the world were against him) yet must we take his part. To be brief, there is no man to be compared unto him, but God alone: and therefore can he do all things that God doth. For look what soever God doth in heaven, the like doth the Pope here in earth. 
Zodericus Zamorensis in speculo humanae vitae, lib. 2 cap. s. Barto. Chassan. in catalogo gloriae mundi in 4. part. in 7. consideratio. Antonius Florentinus in his Summa.  What should a man say more? His authority and power is so great, that no tongue can express it, neither is it possible for the capacity of man to conceive it: as Zodoricus Zamorensis and Bartholus Chassaneus, yea the whole Catholic church of Rome hath determined and concluded. For as Antonius Florentinus doth testify, he is above all creatures, and his might and power doth extend even to matters in heaven, 
Th●s doth Felinus' witness in many places.  earth, and hell: for that he is the cause of causes, and the Lord of Lords, the Head & Bridegroom of the whole church: yea, the high and principal Governor of the world universal: 

In cap. quoniam de unitate ecclesia●um. 6. johannes de turre cre●m●t● in many places.  
Antonius de Ro●ellis, Corsecus. Sicalus in tracta de regia poteliat●.   he is the light, the brightness, & the very foundation of faith, and the very sum and touchstone of the truth: he is the highest step of the stairs, and all in all, whatsoever can be thought or said. For as touching the giving and distributing of Kingdoms, Dukedoms, lands and countries, to whom, & when he shall think good: that office he hath fast & sure in possession, and doth daily practise & put the same in exercise: as is right to be understood by this pretty verse following: Petra dedit Petro, Petrus diadema Rodulpho.  
That is to say: 
The Rock gave Peter, and his race,  
a princely and imperial crown:  
And Ralph received from Peter's Grace,  
a royal diadem of renown.  Which trim verse was (by the before named Pope Gregory 7.) (after that he had excommunicated the said Emperor Henry 4. and cursed all his adherents) sent unto Ralphe the Duke of Swaben with am Imperial crown: 

Read Benno th● Cardinal, johannes Marius, Ma●e histo●iarum, C●r●ni●a Sigeberti,  
Platina and other more writers of Histories.   advertising him plainly therewithal, that it lay wholly in his hands, to give to whem soever it pleased him, as well the Empire, as the crown: wherein he did finely prophesy in such order, as Caiphas the jewish Pope had prophesied, saying: That he would never be esteemed as Pope, if there did not die the same year before Whitsuntide a false or unjust King: For it came even so to pass: Not that the Emperor Henry (by whom he spoke) did die that year: but that the lot fell upon Ralphe, to whom the Pope had given the Imperial crown, who was the same year pitifully slain, his hands first cut of, & he lamenting sore before the Bishops, That through informing of the Pope & their provoking he had made him and his accursed, and rebelled against his own lord and supreme head. Now a little after this did succeed Pope Paschalis 2. who again excommunicated afresh the Emperor, 
Paschalis Pope.  and commanded the Earl of Flaunders, called Robert, 
The Pope's letter to Robert the Earl of ●landers, written in the 2 book of counsels folio 810.  to destroy with fire and sword, the territories of Luek and Camericke, because that they would remain true unto their natural lord and Sovereign the Emperor Henry. Yea, he did give the Imperial crown with all the jewels of the Empire to Henry the 5. son unto the said Henry the 4. Emperor: & herein prevailed so much, that he did provoke the son to rebel and persecute his own Lord and natural father: yea, with such horrible and unnatural malice, that he let him (most pitifully) starve in the prison at Luek: which happened in the year of our Lord 1108. Neither would he receive the Lukeners to grace, till such time, as they had taken up the dead carcase of his father (which was by them there buried) & cast the same out into the fields, 
Read the Chronicle of Robert ●●rnes, Eus●●▪ and Nau●●erus.  like the carrion of a dog. And by that means the Lukeners were likewise discharged of the excommunication which Pope Paschalis had laid upon them.  
Men may likewise very well conceive the same by the example of the Emperor Frederick Barbarossa, 
Fredericus Barbarossa.  who after a great many of excommunications and curses, was in the end within the town of Venice upon the great market called Saint Marks place, 
Reed john Charion in his Chronicle, and other writers of Chronicles.  at the top of the stairs of the great church or palace, trodden upon the neck by Pope Alexander 3. even with his feet: who, for the establishing of his authority and power, did usurp and openly pronounce before all the people this saying in the Psalm: 
Psal. 91.  Super Aspidem & Basiliscum equitabis, & conculcabis Leonem & Draconem: that is to say, Thou shalt ride upon the Lion and the Adder: the young Lion and the Dragon shalt thou tread under thy feet, etc.  
And thus likewise was Franciscus Dandalius Duke of Venice, 
Franciscus Dandalius.  excommunicated and banished by Pope Clement 5. and enjoined unto certain penance: which was, That he should go creeping alongst the Pope's palace, upon his hands & knees, with a collar about his neck like a dog. So that it is apparent, that the Pope of Rome hath full and absolute power over all Kings, 
Quaest. 45. and 46. whole through.  Dukes, and Princes: and therefore may command them, as his subjects and tenants: and may extol or advance, and disgrade or depose them, even as he shall think good. Which authority of his doth extend and reach so far, that he hath likewise full power, commandment and jurisdiction over the Kings and Emperors of Turkey, and other Heathen countries. In so much that a man may lawfully appeal unto him, (in any matter) from before any earthly Prince or Potentate. 
Augustinus de Ancona in summa De Ecclesiastica potestat. quaest. 1 articulo 7. And more other canonists. jacobus de Te●ano, chamberlain to Pope Urban 6. writeth this, In tractatu 〈…〉, qui incipit: Reddi●e quae sunt Caesaris Caesari, etc. Matth. 22 21 Marc. 12.17. Luke. 20 25.  In sum, he hath under him the rule and government of all Imperial, Princely, and Spiritual jurisdiction: for he is consecrated as a Priest, and crowned as a King: and is therefore the King of Kings, and Lord of Lords.  
For, as touching that which these Heretics do allege against this, That Christ should have said: Give unto Caesar that which is Caesar's, and unto God that which to God belongeth, that (saith our mother the holy church) was not a perpetual rule, but stood in effect only for a short time, to wit, till such time as Christ had suffered, and was ascended up into heaven. For now, to answer that, where he saith: After that I shallbe lifted up from the earth, I will draw all things up after me: that is thus to be understood, (saith the holy church of Rome) That Christ after his ascension into heaven, should take all Kingdoms, Dukedoms, and such like out of the possession of Kings, Dukes, etc. and that by means of his soldiers, especially by his romish Apostles. And whereas in other places he doth forbidden his Disciples to seek after, 
Matth. 10. ●. Mark. 6.8. Luk. 9 3.12.33.  or to receive gold or silver, that must likewise be understood, but till such time only, as they have brought in subjection and under them all Kingdoms, and so to leave the same by will and testament unto the Popes of Rome (their successors: 
This doth Platina witness in the book of the Popes where he doth set ●orth the life of Alexander the 3. ) for then endeth that determination. And that was the cause why the Popes began to travel with a deliberate intention, to make a division of the Imperial crown of Rome, who then had the East and West country of Greece, and almost the whole world in subjection: as Pope Alexander 3 did plainly acknowledge unto the Ambassadors of Emanuel Emperor of Graecia, declaring plainly, That he in no wise would have the Empire of Graecia & the Empire of Rome united or joined together again in one: which was done especially to the intent that he might be the better able to overrule them both.  

Frederick the 2. deposed by Gregory the 9 in anno. 4.  And out of that it doth likewise grow, that Gregory the ninth, and Innocentius the fourth, Popes of Rome, did depose the Emperor Frederick the second, and absolved his subjects of their oath which they had taken and made unto him: and above that, did excommunicate and banish all such his subjects, as did remain faithful and true unto him. And furthermore, granted great indulgence and pardon to such as would rebelliously rise up to destroy and confounded them. And yet besides all this, after that he (with the sum of an hundred and twenty thousand marks of gold in weight) had redeemed and set free himself out of the excommunication of the said Pope Gregory, yet was he (notwithstanding that) once again accursed and banished. 
Nauclerus.  In so much that Henry Landgrave of Thuringe was chosen Emperor: and after his death, (which was very sudein) the Imperial crown was given to one William than Earl of Holland: 
Emperor William county of Holland slain by the Friezes.  who very shortly after that, was by the Friezes slain. After whose death the Empire did remain seventeen years complete without head or Emperor.  
And yet I pray you, consider: Do we not find by all perfect histories, that Pope Urban the fourth, 
Urban. 4.  did about the year of our Lord 1264. violently dispossess Conradinus son to Conrade, 
Conradinus king of Sicilia.  than Emperor of the kingdom of Sicilia, notwithstanding the same, did by just title of inheritance appertain unto him, and gave the same to Charles Earl of Angiou de Province, and brother to Lodo●ike King of France, and his successor Clement the fourth, did set the Crown upon his head, with condition, that he should yeerelie pay to the Sea of Rome, 
Read the Chronicles of France.  forty thousand crowns of gold.  
Now to deface that deed and intent, Pope Nicholas the third about the year of our Lord 1268. caused Peter the King of Arragon, 
Pope Nicholas. 3  who had married the cousin german of the said Conradinus to come out of Italy, to deprive the said Charles of the same, and brought the matter so far, that he took perforce the said kingdom of Sicilia, having first by a crafty practice (in one night) caused most cruelly to be murdered (by the Sicilians) all the French, 
Frenchmen murdered in the vespertina Siciliana.  both men, women, and children, young and old, that were within the whole Island of Sicilia: by reason whereof, they use yet at this day for a common by word, to call it, The Sicilian Evensong. And then after, to the contrary of this, 
Martinus did curse and banish Peter King of Sicilia.  his successor Pope Martin the fourth, did both banish and curse the said Peter: and so not only committed the defence and custody of the said kingdom of Sicilia unto Robert Earl of Artois, for and to the use of the son of the said Charles, who was kept prisoner in the hands of his enemies: but did likewise take from him the kingdom of Arragon, which he possessed and enjoyed by patrimony, and did give the same kingdom of Arragon unto Charles, Earl of Valois, and son to Philippe the French King.  
And did not Pope Bonifacius the eight in like manner curse Philippe the French King, and gave his kingdom to the Emperor Albertus, by authority and gift of the holy and catholic Church of Rome: and that, 
Philip king of France.  because the said Philippe would not acknowledge, accept, and receive the Pope of Rome, for his superior: In so much that the foresaid king of France was forced (of necessity) to send out secretly under the government of Sarra Colomna, 
Read the Chronicles of France and Carion.  three or four hundred horsemen, who in the night, took the Pope prisoner at Anagnia, where he was at that time resident, and so brought him to Rome as prisoner: where (within four and twenty days after) he died like a beast, as by a common proverb (which hereafter shallbe more expressly set forth) doth appear. 
Alexander. 7. These are the words specified in the Bull of Pope Alexand. granted for the same in anno 1943. the 4. of May: which Bull is set forth by Francis. Lope● de Gomorrah, in his hist. of Ind●   
We have likewise seen not long ago, that Pope Alexander the seventh, did give unto Ferdinando king of Castille, & grand father unto the Emperor Charles the fift, all the countries of the new Indians, which lie Westward from Spain, in the Ocean Seas: and that in such order and manner as by the Bull is specified, Motu proprio, that is to say, Of his own mere motion, and being not thereunto required: but much rather, De mera liberalitate, & ex certa scientia, ac de Apostolicae potestatis plenitudine, that is to say, Of mere liberality, and an assured knowledge, and by full power Apostolical.  
In so much that the King of Peru, called Atabaliba, 
This history you shall find written by the said Francisco Lopes de Gomorrah in the histories of the Indians, in the 113. chapin.  who being overcome by the Spaniards in a battle, said (very unwisely) That he did not esteem the Pope, saying that he would give away to another that which was none of his own. For Friar Vincent Valuerda, had let him plainly understand, out of his breviary or Portesse, That Christ the Son of GOD did at his departing out of this world, appoint and leave the Pope of Rome for his Lieutenant, with power and authority, to give and distribute all kingdoms, at his will and pleasure. And that the Pope of Rome had given all his country of Peru, and the new Indians to the King of Spain.  
And likewise, in the year of our Lord, 1515. Leo 10. would have given Frances the French king (who was then at Bolonia in Italy, and that to make confederacy and league with him) the whole Empire of Constantinople. 
Leo. 10. doth give away an Empire.  But the king giving him worthy thanks, would not accept the gift, unless he would put him in possession of it, which our holy father the Pope had no mind to do, because it would have cost him a great deal more money than the sealing of his Bulls. And not long before this, about the year of our Lord. 1466. Pope Paul 2. had deposed by sentence George the natural king of Boemia, from his said kingdom, 
Pope Paul 2. frankly did give away the kingdom of Boemia, but upon mad conditions.  and given the same to the Dukes of Germany: marry with this condition, that they should go and take it perforce, at their own cost and charges: in which attempt they lost above an hundred thousand men, both horsemen and footmen, and yet did prevail very little. For such presents and gifts, are of the nature of his bishoprics of Jerusalem, and other towns in Turkey, which he gives to this man and that man, whereof the Bishops never enjoy any more, but the bore title, which they have well wrapped up in a Bull of a sheep skin surely sealed. And if they be not therewithal content, they may go seek further at their own co●t and peril. And yet will our holy father have homage and reward for it, 
The Pope chief Lord of Naples.  although it have cost him never a penny. Of the like to this, we see daily examples, as the kings of Sicilia, and Naples, must every year (upon S. Peter's day,) do homage unto him, and acknowledge him for their chief Lord: and for testimony of the same, they present him with a white hackney, 
The Pope chief Lord of England.  well trapped with rich furniture, with thousands of ducats beside: yea, the kingdom of England was a great while in subjection, 
Platina in the life of Alexander 3  and at the disposition of the Pope. For the before written Pope Alexander 3 did bring one king to that point, about the year of our Lord 1181. And that under pretence that Thomas Becket Archbishop of Canturburie, was by the kings consent slain. And further, long before that, in the year 740. a certain king of England called Inas, did make the whole Island tributary to the Pope of Rome: insomuch that the Popes had always their Collectors and Receivers in Englan●, to gather up and receive the Peter peace, till such time as it was forbidden by king Henry 8.  
But to what purpose should I so particularly name the kings of England, Naples, and Sicilia, seeing that all Kings and Emperors, throughout the whole world, are bound to kiss with great reverence the Pope's holy feet? Is not that a sufficient proof, that he hath full power and jurisdiction over them all? And good reason it should so be. For by him Kings do reign, and by him judges execute the law: as it is written by Solomon in his proverbs. Chap. 8. For that which he writes there, of the eternal wisdom of God, that is by our mother the holy Catholic Church, understood and set forth concerning the Pope of Rome. 
Glos and Panormitanus, upon the Clementines, lib. 5. tit. ad nostram. This is plainly set forth and at large in the book called Ceremoniae Ecclesiae Romanae, in the 2. tit. of the first book ff. ordo process. & further in the 3. ff. de prima lotions manuum.  As plainly doth appear by the gloss upon the Clementines, and by Panormitanus likewise.  
And therefore, whensoever the Pope's holiness is disposed to ride on horseback, then must the Emperor or King which is present, hold his stirrup, and after for a while lead the horse by the bridle in his hand. And always when the Pope will be carried in a chair, then is the Emperor or King whosoever it be, bound of duty, to bow down his neck, and to take the chair up upon his shoulders. And likewise when the Pope goeth to dinner, the duty of the Emperor or King, is to serve him with water wherewith to wash his holy hands, & he must be sure to attend at the table, till the first course be served.  

Clem. unica de iureiuran●o▪ ve●s. postqu●m ●bi. and in. ff. Cer●um. and the same is set forth likewise by Restaurus Casta●dus in tract. de imperatore. quaest. 36. and the form of the truth is set forth in cap. Tib● domine. dist. 63. This you shall find in the book called Ceremoniale eccl. in the first tit. of the .3. book.  For a final end, he must serve the Pope even as a servant doth serve his master: yea, and I pray you wherefore should he not, seeing he hath taken & made his oath solemnly of obedience and fidelity to the Pope, as is plainly set forth in the Pope's laws? And yet is not the Pope bound in any point or jot to him, nor to any other earthly creature, unless he will sometime of special grace, rise out of his seat to let the Emperor kiss him kindly. Otherwise, all men living are bound of duty, as soon as they come within his presence, to fall three times down upon their knees, and then to kiss his feet. And wheresoever he passeth by, there they must all fall down upon their knees, and worship him: otherwise they are like to eat stockfish, which his Guard will give them largely: yea, and that without Butter. And therefore do they cry, Abasso, Abasso, 
This doth Barbazia a Catholic Doctor set forth thus, and is so understood of the canonists.  which is as much to say as, Down upon your knees. Which thing I assure you is most dutiful, and established by plain Scripture: for that it is written Psalm 8. Thou hast put all things under his feet, sheep and oxen: yea, and the beasts of the field: which is to be understood, 
Ca Cuncta per mu● d●m. 9 qua●s●▪ 3 and the gloss in the chap. ad apostolicae de sententia & ●e Indie. in 6 and so thorough. in quaest. 23.32.45.46.  Christian men, jews, Turks, & Moors. And the fowls of the air, that is, The Saints departed. And the fishes in the sea, that is, The souls which lie in Purgatory. Insomuch that there is nothing, but it is made subject unto him. For he only is Lord over all the world, and the world is properly his, so proved by the plain text. Psal. 23. The earth with all her plenteousness, is the Lords, as our mother the holy Church hath interpreted it, and so concluded. For which cause, he may (as Antonius de Rosellis doth testify) take from one whatsoever he will, 
Antonius de Rosellis in. tincta. de conciliis.  and give to another what he list. And this is that which Cardinali Poole (being the Pope's lieutenant at the council of Trent) did likewise defend and establish by Scriptures, 
Regi●aldus Polu● in the book which he wrote upon the councils of Trent.  even by the very words of Christ saying, That he would make of Peter a fisher of men. Which is in this sense to be understood, according to the interpretation of the holy Church of Rome, That he would drive all Emperors and Kings: yea, all people of the world, into the Pope's net, so that he might seethe them, broil them, or fry them in a pan, even as his holiness should think best to use and order them.  

2. Cor. 4.4. john 12.31.14.30.26.11.  And although Paul did speak of an other, which should be the God of this world: and that Christ doth likewise name the same, The Duke, or Lord of this world, 
Ephe. 2.2.  meaning the Tempter which showed him all the kingdoms of the world and the glory of the same, saying unto him, All these will I give thee, 
Matth. 4.9. Luke. 4.6.  if thou wilt fall down, and worship me: for they are mine, and I may bestow them upon whom soever I william. Yet doth not all that make any thing against our purpose: for they twain, to wit, the Pope and he, are both as one, and agreed like two heads in one hood: so that there can no jealousy grow thereby. For as the Scripture saith, and beareth witness: The dragon hath rendered up and given to the beast with seven heads all his power, 
Apocal. 13.2.  his seat, and authority. Now what conditions are made bet 〈…〉 even them, I wot not, but let them alone with that matter, they will agreed well enough. Thus much then in effect touching all that which Daniel and Paul did say and prophesy in the Scriptures before specified, is thoroughly fulfilled in the Pope of Rome: and therewithal likewise, that thing whereo● john speaketh in the Apocalypse, that The city which is builded upon seven mountains or hills, 
Apocal. 17. ●. And this is by 〈…〉 of the city of Rome▪ in h●s book against the jews, and in the 〈…〉 ●oke against Ma● on Lactant▪ 〈…〉. in the 〈…〉. Read likewise the epistle of ●eo ●liensis. adversus Paschalem, & in the 2. book of Counsels. fo. 809.  (which out of doubt is the City of Rome, as Tertullianus, Lactantius, Hieronymus, and all the old fathers have testified, and as the situation and state of the city itself doth make apparent) shall receive a marvelous power and authority (specially of the same whom Paul calleth, The God of this world, and whom Christ calleth, The duke or Prince of this world, & whom john calleth, The dragon:) insomuch that all kings and princes of the earth shall pray unto him, & he shallbe trimmed and decked with gold, silver, pearls, and all rich & precious jewels, as you may plainly see in our holy father the Pope of Rome, with all his Cardinals, who are deftly decked up with all costly jewels like Puppets, And he shall receive a mouth speaking great and wonderful things, so that all the world shall say, Who is like unto him? Even after the same sort, as you see the Pope give forth strange things touching his own person, and doth attribute to himself a certain power & authority above all kings, princes, and angels in heaven: yea, even above the son of God, and (which more is) above God himself. Insomuch that, upon this consideration, our dear mother the holy Church hath concluded, that he should be called Papa, as though men should say Pape, 
Papa. pape.  which is as much to say in our language, as a wonderful shriek or hem in derision. For it is a word which doth signify a monstrous wondering, for because that he is a wonderful monstrous and strange beast. 
The gloss upon the preface of the Clementines upon the chapter Quoniam. upon the word pape and here he doth allege a Poet, whom he names Angelicus, which is to say an Angel or an Angelical Poet.  Insomuch that one of his own Poets doth call him Papa stupor mundi, that is to say, The wonder or mocking stock of the world. Even as if a man should say, Tush, who is to be compared to him? So that it is most apparently to be seen, that Saint john in his Apocalypse doth as it were, even point to him, with his finger, and that Daniel and Paul do in many places of the Scripture, paint him plainly out in all his feathers. In so much then that these Heretics are far overseen, when as they will say, That the Scripture doth not make any mention of the Pope of Rome, considering that we have proved all his authority to be grounded upon the Scripture, in such order, as there is nothing to be said against it.   

The xi. Chapter. Wherein is set forth, how that no Prieste● nor spiritual persons are subject or under the jurisdiction, or power of the temporal Magistrates or Officers.  
Now, let us come to speak of the other Priests and spiritual persons, who are throughlie furnished in all points with their Officials, Deans, Archdeacon's, Vicars, inquisitors, Summoners, 
The spirituality not ●n any subjection to any temporal Magistrate nor Officer.  Prisons, Places and Instruments for punishment: so as they are not in any point subject to any temporal Officer or Magistrate. Neither may any of them have any their causes or questions debated or determined, before any temporal judge or Officer, so far as they have shaven crowns, 
For the mark or priestly character, read Thomas de Aquino▪ Scotus, and other schoolmen and then join therewith all that which john writes in his Revelation, touching the same character.  which is the right mark & character of the city with seven mountains, whereof Saint john makes mention in the Apocalypse. And the same is likewise to be proved by plain texts of the holy scripture.  
And for the first, it is written, That when as Lot went about to dissuade the wilful Sodomites from their abominable acts, they said unto him: Thou art come hither among us, and art but a stranger here: What hast thou to do, for to take upon thee to correct and judge us? Out of this Text, hath our mother the holy Church of Rome finally concluded, 
C●p. nullus clericus. 11. quaest. 1.  that the Priests may not be judged nor punished by temporal Magistrates and Rulers: understanding the matter thus, That the Priests are undoubtedly right Sodomites, 
priests right Sodomites.  Burgesses borne, and masters of this world by inheritance: considering that they are made by the Pope, to whom the world doth absolutely appertain: and that the temporal Magistrates and Officers, are but as strangers: who have but (as it were) the government of the world by lease, at the hands of the Pope, and his Priests. And therefore it doth not become them for to rule or punish the native Burgesses of Sodom, and Gomorra, that is to say, the Priests and spirituality. 
Anacletus in his Epistle of the sorrowfulness of the Bishops ' and their innocency or complaint, in the book● of the decrees, ●ap▪ lege● ecclesiarum, causa. 3. quaest. 6.  For so hath the Pope Anacletus determined and set forth in his Deccetals, which interpretation of his, is (by our dear mother the holy Church) allowed for good, and registered in the book of their decrees for an article of our faith.  
Secondarily, the same is proved by a special text out of the Gospel, where it is written, That Christ did drive or chase the buyers and sellers out of the Temple with a whip, or scourge. For thereby it is apparent, 
This you shall find in the 2. epistle of Anacletus, of the admission of Bishops and Archbishops. It is likewise in the Decades cap. accusatio quoque causa. 2. quaest. 7. & in the decrees juonis in the 4. book●  that the Priests or spirituality, may not by any means be punished by any temporal Officer, as is concluded by the forenamed Anacletus, and the holy Church of Rome: understanding the matter thus, That the Priests are to be esteemed as the very changers & sellers in the Church, who do utter their merchandise so dear, that the sight of them (many times) will stand a man dearer, than the best ware that the Habardashers of Paris and Lions have in their shops. And although other changers of money, and usurers, did enjoy the benefits of the like privilege, as well as the Priests, to wit, that they were with the same whipping driven out of the temple: yea, and although dogs be sometime used after the same manner: yet, considering that the Priests are my white sons, and must have somewhat the more pre-eminence and advantage, specially for that their merchandise are of more estimation than the rest, and their incense of better smell than the incense that the dogs smother abroad in the Church. Insomuch that the holy Church of Rome doth understand this by the priests only, to wit, that temporal Magistrates or Officers, shall have no jurisdiction over them, considering well, that Christ had them in such estimation as he himself only would whip them out of the Church. And yet hath she more strongly established the same, by the plain Text of the Prophet David, where it is written, 
Psal. 81.1.6. This proceedeth forth after, in the said epistle of Anacletus.  God stood in the midst of the Gods, that is to say, of Priests and Prelates. Again, I have said, All you are Gods. Now truth it is, that the whole Psalm doth (after the letter) speak of Kings and Governors of this world: yet notwithstanding, our dear mother the holy Church, hath understood the same wholly of the Priests and spirituality, according to the spirit, and that specially by reason of six weighty causes: to wit:  
First, because the whole text doth conclude, as well, or rather much better, upon the Priests, than upon any other: for it is written, That will not understand, but will walk in darkness, and set the whole world in a roar. 
In the 5. verse of the said Psalm.  Which words seem to conclude so well upon Priests and Bishops, as though they had been spoken only to them.  
Now secondly, the Priests are of much more estimation, & better, than any Kings, 
This is set out with plain words in the cap. Duo sunt. dist. 69. and in the cap. Sacerdo● dist. 95. & cap. Quis dubitat. dist. 96.  or Princes: yea, they do excel them as far as Lead doth Gold: and therefore must Emperors bow down their heads under the knees of the Popes: as is plainly set forth by the holy father Pope Gelasius, writing unto the Emperor Anastasius, and registered in the decrees. Yea, they are the light of the world, Fathers & Masters to all men: so that they deserve much better to be called Gods, than either Kings or other Rulers do or can deserve.  
Thirdly, the Priests are of more worthiness and estimation than Angels. 
Guido de monte Rocher in his Ench●i●idion Sacerdotum. Rubr. de sacramento eucha. cap. 2.  For (as our dear mother the holy Church of Rome hath very well concluded) an Angel may not sing nor say Mass: for that he hath not the priestly character, which is to be understood, because he hath not the mark and token. And it is plainly written: That no man may buy or cell, 
Apoc. 13.17.  unless he have the character or the mark, or else the name of the beast.  
Now, as touching the fourth cause, you must understand, that all Priests are fellow partners (in some case) with our holy Father the Pope, who is not only a man, but a God on earth. Which considered, they must needs by kindred be partakers of his Godhead: as it is written, That commonly a man grows like him, with whom he is conversant. And again, He that meddleth with pitch, some part of it will cleave to him. And therefore such as be conversant with God on earth, must needs be godly.  
Fifthly, it is great reason they should be called Gods, seeing that they themselves can make God: and are (as we have taught before) creators of the Creator. And now there is a perpetual and infallible rule amongst the Doctors of Loven, which can not fail, for that it is fetched out of their master Aristotle, 
Stella clerico●●● read the 10. cap. of the 2. part.  & it is this: Propter quod unumquodque tal● est, illud ipsum magis est tale▪ that is to say, Whensoever any thing doth get any virtue or estimation out of the power, or by the gift of an other: the same by whom he doth receive that worthiness or virtue, must needs have very much more like virtue in himself.  
Seeing then, that by the power and knowledge of the Priest, a piece of bread may be made God, how much rather than are the Priests themselves Gods? For it is written in the holy scripture, 
jere. 16.20.  That no man in this world can make any Gods: Ergo, then must the Priests of necessity be more than men, seeing they do daily make God himself.  
Now sixtly, the common Latin text, which is received in the holy Church of Rome, and by the Council of Trent allowed for good & credible, doth say thus, That God did stand in the Synagogue of the Gods. Which may very well be applied to the Priests, considering that they also have their Synagogues, like as the jews have had heretofore. And furthermore, it is most certain, that Christ stood in the midst of the Priests and Prelates, at such time as Annas and Caiphas di● accuse him, and sought witnesses against him, to put him to death. Which manner of doing, our Priests of the holy Church of Rome, do very lively counterfeit. Whereby it is plain to be understood, that they are the Gods in the Synagogue, amongst whom the Lord stood, and doth yet (by his elect) daily stand to be condemned to death. So that our dear mother the holy Church of Rome, hath very aptly applied this Text unto them, and so concluded, That they being Gods, can in no wise be subject unto the judgement or correction of any earthly man.  
Besides this, she doth bring forth many witnesses, even by heaps, all which are fetched out of holy Scripture: as specially, where Saint Luke saith, That God shall avenge his elect. 
Luke. 18.  It is likewise written in the Psalms: Lord God, to whom vengeance belongeth, 
Psal. 194.2.  God to whom vengeance belongeth, show thyself, etc. Also, the Apostle Paul saith, What art thou that judgest an other man's servant? And in the same place, 
Rom. 14.14. Rom. 14.13.  Let us not therefore judge one an other any more, but judge this rather, that no man put a stumbling block or an occasion to fall in his brother's way. And the Lord saith by his Prophet Zacharie: For, 
Zachar. 2.8.  who so toucheth you, shall touch the apple of his own eye.  
Are not these honest, goodly, and very strong witnesses, such as can not be disproved? And do they not plainly set forth that the Priests can not be under subjection to any temporal jurisdiction? At lest, so far as men will allow and stick unto the exposition of the holy Church of Rome: without having any respect to that which these Heretics bring in: for they would allege all these witnesses, directly against the Priests and spirituality, and to their reproach and detriment. But now is there one special text to be brought in and alleged, against the which ariseth no objection, to wit, where Christ saith, 
Math. 8.20. Luke. 9.5.8.  Foxes have their dens, and the Fowls of the air have their nests, but the Son of man hath not whereon to lay his head. These Heretics may well enough slop their ears at th●s: for out of this doth our dear mother conclude very strongly, That those which will blame or find any fault with the Priests, are they whom Christ here calleth Foxes. And to the corroboration and strengthening of the same, she bringeth forth the text of Solomon, where he saith: He that hath digged the pit, shall fall into it himself. Again, The stone is heavy, and the sand is weighty, but the wrath of a fool doth pass both. Consider, do not these agreed in one marvelous well? It seemeth they are both painted with one pencil. In sum, all her decrees and ordinances are full of such apt texts and sentences of scripture, which she can wrist and wring marvelous finely for her purpose: so that there is not one stitch amiss. For, when as the Scripture speaketh of Bruggesse, she applieth that to Ghent: and if the Scripture speak of a Cat, she will bring in a Duck.  
For a final end and conclusion, she can make of a Cow a Windmill: and of a Windmill a Cow. And therefore she can not lack, but doth always find witnesses enough out of holy Scripture, to prove all her matters substantial and good.   

The xii. Chapter. Which proveth by Scripture, that Priests, and all Spiritual men, aught to be rich.  
Now, that the Priests and all spirituality, 
Spiritual persons aught to be rich.  together with our holy father the Pope, aught to be rich and wealthy, that is to be found set forth by the Scripture likewise. For the noble and excellent Cardinal Poole, of late the Pope's Lieutenant in the Council of Trent, 
In the book that he made of the council of Trent.  did 'cause the text of Luke (before alleged) to serve for that purpose, where Christ saith: You do now catch fish, but you shall from hence forth catch men. 
Luke. 15.10.  For that (said he) was a prophesy which was not yet accomplished in the time of the Apostles, when as Paul said: That there were but a few rich men in the Congregation of Christ: but the same (said he) was first fulfilled & accomplished about three hundred years after, to wit, at such time (men say) as the Emperor Constantine did courteously give unto Pope Sylvester, 
Ca Constantin.  a great portion of the Empire of Rome, or rather (as he termeth it) did give again and restore: as is apparent by the copy of the writing, which standeth entered in the book of Decrees verbatim.  
True it is, that Laurentius Valla, and many other learned men, did mock and jest at this writing, & likewise do plainly prove, as well by diverse histories, as by the same writing itself, that it is but a counterfeited writing, and that so grossly done, that a Calf with one eye may perceive it. But I will leave that to the Doctors of Loven, to dispute upon, when they are set under the roof, with a Gallon of good Rhenish wine, for they can not away with Pittaw: as for us, whether it be a lie or a true tale, it is all one: but thus much there is of the matter, that our holy father the Pope is in possession, and doth enjoy the lands which S. Peter left unto him by testament: by the same token it is called, Patrimonium S. Petri, that is, Saint Peter's patrimony▪ He is likewise in possession of the rich jewels and bags of the holy Sea of Rome, and of the precious triple crown, and other rich and costly pieces: for all the Bishops must swear, 
In the oath which they take before they be admitted Bishops.  that they shall (to the uttermost of their power) help to keep and augment the said jewels, and that Patrimony. But what needeth all this? Paul himself saith, That Bishops must keep hospitality, and be harbourous. And then is it great reason▪ that their purses should be well filled, for to entertain Kings and Princes, and to make them great cheer. 
This is the argument of Eckius in his Enchei●id.  For how should they else bake good cakes, if they have neither fire nor fat? I assure you, if they had not that pre-eminence and advantage, they would not buy bishoprics so dear, neither would they pay thirty thousand Ducats for a Pallium, if they must afterwards say with Peter, Aurum & argentum non est mihi: I have neither silver nor gold. But that is now all clean turned, and the chance is changed: therefore must the Priests and Prelates now a days be rich, and possess the goods of the world, considering that their father and master the Pope, is Lord of the whole world: as we have sufficiently proved in the 11. and 12. Chapters before.   

The xiii. Chapter. Wherein is set forth by the Scripture, the praying to images.  
Now will we treat a while of the praying to images, 
To pray to images.  and see with what Scriptures it is defended. For that second holy Council of Nice, 
Read the first chap. of the 4. part. fol. 4.  is (without doubt) marvelous well furnished of excellent scriptures, which serve as fit for that purpose, as Roses for a swine sty. But we will only choose out and set forth the principal and most meet to serve our turn, to the intent that every man may judge by those, what all the rest are. Among other they have fetched out of the old testament, That GOD did shape man to his own likeness: 
In the Epistle of Pope Adrian, read and accepted in the council of Nice, act 2. read the 2. book of the council. fol. 482. a. b. act. 2. pag. 486.  and thereupon concluded, That men may very well have images. Item, that God hath divided the light from the darkness, and therefore (saith Agapius, that most holy Bishop of Caesarea) I accept images gladly, and cursed be all they, which are of other opinion. Aha, my friends! How like you this gear? And after that is the writing of Adrian, the Pope of Rome read: wherein he saith, That james did pray to joseph's staff, or else to joseph himself. 
Act. 2. Synod Nicaenae pag. 480.  Then (I pray you) wherefore should not we pray to images? For although that Heretics do herein so cry out with the Hebrew text, which saith, That he prayed to God, leaning upon his bed, or upon a staff, (for it may be taken both ways) yet notwithstanding it is sufficient for us, that our dear mother the holy Church hath understood it otherwise: 
Concil. Nicen. of Irene.  and that all the forked Bishops which were assembled at Nice, have otherwise interpreted it.  
For they (you must understand) could not miss, nor err, seeing they were assembled, inspired, and governed by the holy ghost of the Empress Irene: whose spirit was so zealously addicted unto the worshipping of images, that she did put out her sons eyes, who was the right and natural Emperor, and so kept him shut up in prison, to the end that she might have the rule and government, reign as Queen all alone, and set up and extol images, according to her own mind.  
Wherefore should not we then believe this holy Ghost? Whereas he hath declared by the mouths of the Bishops, that there was a little proper fellow carved out upon the end of joseph's staff, as you see upon the staves that children and fools do ride upon: yea, and that the same pretty fellow was by jacob worshipped?  

●●tione 5. synod. Nicaena, & pag. 498.  Then do they further allege this ●ext: The souls of the just, are in the hands of the Lord Again, God is marvelous in his Saints. For by these Saints do they understand nothing else, but dumb Saints or images, which stand in the church: for that it is written in an other place: The Saints which are upon the earth. Item, Noah did set up one altar unto God: and Abraham likewise, with many other more. And it is good to be thought, that they would not set up any altars without goodly images of our Lady, of Saint Christopher, and of S. Anthony's swine, and such like, to stand upon the altars. For an altar without Saints, is like a Cow without a tail, or a Turd without Sugar.  

●ctio. 4. pag. 504. ●.  Again, Moses did make the Propitiatorium, which is the round chest of pure gold, and did by God's commandment, se● two Cherubims upon it. And wherefore then should we not set images upon our altars, according to the commandment of the holy Church? For, whereas the Heretics will say, that these two Cherubims, and the golden chest, were covered and hid, so that no man could see them, much less pray unto them: to that our dear mother the holy Church of Rome doth answer, that they can do so likewise. For the whole Lent through, they do cause their images, 
Images covered with blue cloth.  to look through a blue cloth, and play bo peepe: and so they continued till Easter: then come the Priests and play their parts, and so bid Coppin out of a corner, and show his face like a man. So then, these Heretics have no cause to pra●e and say, That our images are never hid or covered.  
Again, our holy fathers say, 
A●●io 3. synod. Nicaen. pa. 498.  that notwithstanding the Cherubims were kept close, so that no man might see them, for that no man might enter into that holy place, but only the hi● Priest: and he but once a year: yet did not the jews forbear to pray continually to the same. For so have the fathers at the same Council concluded out of their own heads.  
Now thirdly, the holy fathers say, That seeing images may be had secretly, wherefore should we not (much rather) have them openly to pray to them? For notwithstanding that God hath forbidden it, yet he must be given otherwise to understand the matter: for he was not yet informed, that images are the books of the Lay people, till such time as Pope Gregory came, and ●aught it for a perfect doctrine. But now, every man doth know, that books must be laid upon a desk, that every man may read on them, and are not to be cast behind a bank, or in a corner. For it is plainly written, that a candle is not to be set under a bushel, but in a candlestick, that every man may be lighted thereby: 
In the epistle of Adrian to the synod. act. 2. fol. 481.  which the holy fathers do likewise understand by the images, to wit, that they must stand on high pranking upon the altars, and so be devoutly prayed unto by the common sort.  
Besides all this, they bring forth, that Moses did set up a brazen Serpent in the wilderness, 
The brazen serpent.  by God's commandment, to the intent that all such as should look thereupon, might be healed of the biting of the venomous serpents. For upon that text of scripture they say thus: What folly and madness should it then be of us, that we should yet doubt, whether all such as look upon the image of Christ, the image of our Lady, and of all other holy Saints, shall become holy, and shall likewise be healed of all diseases?  
Which thing is likewise by the holy father Pope Adrian, most faithfully assured with Bull and Seal: 
In the foresaid epistle sent to the fathers of the Council.  so as there is no further doubt to be made in that matter: the rather, for that this is to be seen evidently at Halle, a town in Brabant, where so many ●rutches of lame men, and so many painted tables are hanging, of such as have been so well and perfectly healed of their diseases, that the most part of those which hung there, never feel any pain or grief, neither in the head, nor in the bladder. I speak not of so many wives, as have been conceived with child, after that they had once had our holy and blessed Lady's girdle tied about their middles.  
And now of late it chanced in Holland, That a poor woman with a very great belly came very devoutly, to seek our blessed Lady of Heukelem, and when she had given her offering, she returned home again, 
A miracle.  and left her great belly behind her. Yea, there was a blind Gentleman came out of France, to Saint job of Wesemale in pilgrimage, to recover his sight again, which he had lost by Saint Job's disease: and after he had well ended his business, he cried to his servant in French, je voy, which the Doctors of Loven did understand, not to be, that he would be gone, but that he did see. In so much that the same is written, 
In the table of S. George's miracles.  and hanged up upon a table in the Church for a great miracle. And it is to be credibly believed, that he did see as well without spectacles, as with a candle.  
I forbear to speak of the great miracles which the holy and mighty blessed Ladies at Laureto in Italy, and Montferrato in Spain do: and of Saint james of Compostella, and Saint Catharina of Scena, and such other like holy he Saints, and she Saints: for that is not meat for every man's mouth: we must content ourselves with courser meats, and keep our mouths close from such dainty dishes. Yet notwithstanding, if there were a plompe Hollander, or a mall Brabander, or a Botte Fleming that had a stomach or appetite to such lordly fare, and would go take upon him a pilgrimage for a wager, to come again within a certain time, he may do so well enough, and so go and straw his lust abroad amongst the holy and blessed Ladies of Spain and Italy, and see what great miracles they can do more, than our Ladies can do here.  
He might perhaps speed as well as a good honest man of Paris, who could have no children by his wife, and in hope of help, did vow diverse pilgrimages: And first he went to seek Saint james at Compostella, and from thence he went to Rome to visit the holy Apostles, Peter and Paul: and then on forward to our holy and blessed Lady of Laureto, and from thence to Jerusalem: and last of all, to Saint Catharine of Scena: in fine so as he was about a three years from home: And then when he came home again, he found his wife merry, and had in the mean space gotten three pretty children, with help of the good Saints, which he so devoutly had sought.  
Was not this now a great miracle? Therefore, who soever hath a desire to go from home, and seek Saints, he may set forward, when soevex he will, the waggon standeth ready.  
And now will we proceed to our matter again, and camp with these Heretics, who mock and jest with these our holy fathers of the foresaid Council, because they bring in and allege an example of the brazen serpent, to establish their images, by saying, That the same was a figure in the old Testament, pointing to Christ, and was set up by GOD his special commandment: but unto this we will answer them, That they have eaten stockfish, and know not what doth belong to a pregnant and ripe wit: for otherwise, can they not perceive, that our images are figures likewise, as well of Christ, as of his dear mother, grandmother, and other holy he Saints and she Saintes: yea, and that are by special commandment of our holy father the Pope, and the holy Church set forth. But yet for all this, these dull Heretics go on forward with their folly, saying, That the good King Ezechias did break down and burn to powder, 
Brazen serpent burnt. 2. Reg. 18.4.  the same brazen serpent, as soon as ever he saw and did perceive, that the people began to cense and honour it, in like manner as the holy Church of Rome doth now honour and worship her Saints. And those mad brained fellows do thereupon conclude, that we aught likewise even so to burn our images. But we deny that flatly: for that was an other matter, considering that our images are no serpents, as that was.  
It is very true, that we do as well cense to Saint Margaret, Saint George's dragon, and Saint Anthony's hogs, as to the Saints themselves, & pray to the one as well as to the other, although those are not much better than serpents: but that now is otherwise to be considered, for it is not done in honour of the dragons, but of the Saint which they stand by: as is well proved by a certain Doctor of Loven, who going out of the porch of the grey Friars, at Loven did put off his bonnet before the image of Pilate, which standeth there, & suddenly turning back again, cried with a loud voice: Non tibi Pilate, sed Christo, as though he would have said: As for thee Pilate, thou art but a varlet: what dost thou think? I did not put off my bonnet to thee, but to that Christ, with whom thou art dealing.  
Now consider, even so standeth the matter with our Dragons, and with S. Anthony's hogs. They get many times offerings and wax candles, and are often times kissed for neighbourhood, for the good Saint sake by whom they stand: but they do not take it upon themselves, no more than a dumb stock or block. Therefore remaineth this determination of the holy fathers of the said Council, always fast and ratified, to wit, That the holy Church must have images: seeing that the jews had a brazen serpent. This is likewise maintained with many other goodly testimonies, as specially with that which the prophet David saith in the 96. psalm, There is praise & honour before his face. 
Psal. 96.  Item, I love the cituation of thine house. 
Psal. 28.8.  For by these followeth, that the Churches must be trimmed up with goodly images. Item, O Lord, I seek thy countenance, 
Psal. 27.8.  Item, O Lord, the rich shall pray before thy face. Item, 
Psal. 4.7.  Let the light of thy countenance shine upon us. For out of these texts do they conclude, that men aught to have our Lord's visage goodly painted, and to pray to it. And for that cause it is, that every year at Rome upon good Friday, the holy Veronica, which is an old over worn clout, whereon they say our Lord's face is painted, which they pray unto with great devotion. And the common people cry aloud, Misericordia, misericordia, that is, Mercy, mercy. The like is done also at Besanson in Burgonia, and in many other places. For this same holy physiognomy of the Veronica, was set upon good ground, and is therefore so well sp●●ung up, and in such plenty, that there are to be found a number of them, all which do work great miracles.  
And besides this, they bring forth these testimonies, to wit, that the belief cometh not only by hearing, but likewise by sight: for that john saith, Like as we have heard, 
2. john. 1.1. Num. 15.38. Deut. 6.8. Matth. 23.4.  so have we likewise seen. Item, That the jews did wear broad borders upon their clotheses: Ergo, so must we likewise have images in the church: with many such other like proofs, which close up together as fit as a spindle upon a flesh pot. So now, when any man hath a desire to see these goodly testimonies, let him read over the whole proceeding of the said Council of Nice, as it is set forth in the second book of Counsels, or else he may read another little book, which was set forth about the same time, in the name of the Emperor Carolus magnus, touching the same Council: he shall therein rejoice his spirits, with reading of all those goodly, copious, and fine allegations, brought out and alleged by those holy fathers, to that end and purpose: 
Read the council of Nice. act. 4. fol. 521. There doth the Monk Theodosius declare these pleasant histories of the dream of Constantine, and of the waren image of Cosmus and Damianus.  and with the dreams of Constantine, who (to heal his leprosy) had shed the blood of young innocent children, and was for the same comforted by Peter and Paul, in his dreams. And there you shall find also, a great many of goodly and notable miracles done by images, taken out of the book of Cosmus, and Damianus, and out of the book of Sophronius, of the miracles of Saints, and other such like books, which those holy fathers caused there to be read and heard, and by their judgements established them, and allowed them for good. So as there is no more doubts to be put in them, than upon the golden legend, which stands authentic in the Mass book. And to the end that men shall have the more desire to read them, I will bring forth here one example out of them, serving greatly for our purpose: to the end you may perceive by the nest, what birds are within it.  
There was a lively holy Monk, 
This pretty jest was read in the council of Nicaen by the Monk Stephanus, out of the book of Sophronius: read of the 2. book of the counsels in the 2. council of Nicaen. act. 4. fo. 520. ad  which was continually tempted and troubled with a devil, even till his old days: and when in the end he began to wax weary of it, he then did pray the devil very friendly, that he would let him alone in quiet: whereupon the devil did answer him, that so far as he would promise' to do, and swear to keep secret, a thing that he would command him, than he would leave off to trouble him any more. The Monk did promise' him, and took thereupon a deep oath. Then said the devil: If thou wilt that I shall trouble thee no more, than thou must not pray any more to that image: and it was an image of our Lady, holding her child in her arms. But the Monk was more crafty than the devil: for he went and confessed him of it the next day to the Abbot, and the Abbot did dispense with him for his oath, upon condition, that he should continued his praying to the image.  
Is not that a fine and worthy testimony, borrowed of the devil, whereby the holy Fathers in the foresaid Council, have wonderful strongly established the praying unto images? Truly it is worthy to be written upon balks and beams, because calves shall not lick it off. And our Champion, master Gentianus, is worthy to carry the standard, & to be crowned with a three footed stool, seeing he dare so boldly adventure, to lay the worthiness of that Council in the balance, against the second commandment of God, which doth sharply forbidden all worshipping and praying to images: and likewise bringeth in the said Council, against the Council of Eliberum, which was kept in Spain, in the year of our Lord 1200, and was consonant and agreeable unto the word of God.   

The xiiii. Chapter. Which treateth of some particular images, and painted tables, which the Church of Rome doth use, and for the establishing of the same by the Scripture.  
Now, because these Heretics are most busy with some special images, 
diverse particular images & painted tables of the holy Church.  which the holy Church of Rome do use with great devotion, and with them do these Heretics mock and jest most of all: it is very necessary that we prove and establish the same out of the holy scripture. Then, to begin withal, it is not to be mocked, nor wondered at, that they in their Churches, and Mass books, do paint the Trinity with three faces: for our mother the holy Church, did learn that at Rome, where they were wont to paint or carve janus with two faces. And then further, there is written in john, 
The trinity with three faces.  That there are three in heaven which bear witness, the Father, the word, and the Holy ghost: and these three are one, etc. Then of necessity they must be painted or made with three heads, or three faces, upon one neck. For whereas these heretics say, that it is plain forbidden, to make the likeness of God any manner of way, seeing God himself saith: Thou didst hear a voice out of the bush, 
Deut. 4.12.  but thou sawest no likeness: Therefore be well wary, 
This did the fathers of the Council off Nice cut of thus: the like ●ckius, saying, that the jews were addicted to idolatry.  that thou make not any image after my likeness: That was spoken to the jews only, and is now altered through the worthy custom and usage of our dear mother the holy Church of Rome.  
And whereas the holy Church hath also chosen to make the similitude of the father, an old man, with a long grey beard: and for the son, a man hanging on the cross: and for knowledge of the holy Ghost, a dove: that is done of her own invention and free william. For she might as well have made a bush, or a flame of fire, or a cloud, to counterfeit the father: for that he did show himself in all these likenesses, as well as in the likeness of a man, or they might as well have made for Christ, a child in a cradle, or a man teaching and instructing the people. And likewise for the holy Ghost, a tongue, or a flame of fire, as well as they do a man crucified, or a dove. But therein she doth use her liberty: for that hath always his course by the common rule, which is: 
Sic volo, sic jubeo, stet pro ratione voluntas:  
Our pleasure is as we command,   
Our lust for law perforce shall stand. Or according to that which the Poet Horace saith in a verse: 
Pictoribus atqué Poetis,  
Quidlibet audendi semper fuit aequa potestas:  
Painters and Poets,  
have licence to measure  
Their colours and verses,  
even at their own pleasure.   
Secondarily, 
Angels with wings.  whereas angels are counterfeited with wings, that is taken out of Esaie & Ezekiel, who say, That the Cherubims were showed unto them in a vision with wings. 
S. Micael with his balance. Read also in fol. 107.  And whereas S. Michael is made with a pair of balance in his hand, that is, because he must weigh the souls, to see whether their good works & deserts be not hevier in weight, 
Rom. 3.4. Galat. 4. Ephe. 2.  than their sins & of fences. For (as before we have written) the holy church hath appointed him that office, because she esteemeth it a sure article, that none can be saved by the merits, blood and passion of our Lord jesus Christ only, 

Antonine part. 3. tit. ●4. cap. 20 & par 4. tit. 9 cap. 7. Bonaventura in ●ent. lib. 4 d●st. 15. Barnard. Rosetus in sermo. ●0.  
Petrus Sotus in assertione Ca●l●o. de bonis ●peribu●▪ and all other Catholic writers. 2. Cor. 3.7. Exod. 34.30.35.  
Moses with horns.   yet Paul doth so teach: but every man must (by his own good works & deserts) be weighed out and saved, making full satisfaction thereby, of his sins and offences.  
After this now, where Moses is painted with horns, is upon this occasion. For that it is written, to wit, that the face of Moses did shine (as Paul himself doth set it forth) that hath the common translation of the holy Church expounded thus, That Moses had horns, for that he should be as it were a figure of our Bishops, which now likewise we are two horns.  
And whereas they make of the three wise men, 
The three Kings.  that came out of the East, three Kings, and one of those as black as pitch, like a Morian, that is fetched out of the words of David, 
Psal. 72.10.  or Solomon, saying: Kings shall come out of the Moors land, to worship Christ. For this hath the holy Church interpreted, to be spoken by the three wise men. And although the Morions land, lay much more to the West of jury, than to the East, from whence the wise men came, that is of no importance: for the holy Church can altar the lying and situation of the lands, and make of the West the East.  
Again, 
The Ox and the Ass by the crib.  whereas they have likewise set an Ox and an Ass by the crib of their little jesus, which do warm him with their breath: that is grounded upon the plain Text of Esaie, who saith, The Ox doth know his masters will, 
Esaie 1.3.  and an Ass the crib of his master: but the people of Israel will understand nothing at all, etc. Yea, and it may be a very good allusion, that by the Ox, the Bishops, abbots, and Prelates, are understood, because they wear horns also, like an Ox, and can roar out excellently well against these heretics, better than they can preach the word of God. And by the Ass may very well be understood the grey Friars, which are likewise as grey as asses, and therewithal, all the residue of Monks, Friars, and poor Priests, who are not much better learned than Asses, and do esteem Christ still as a young child that lies yet in the crib, and therefore go about to please him & make him contented with goodly images, and puppets, with bells & rattelles, with piping, and dancing, and with such other like fond toys and ceremonies.  

Saint Lungies with a Lance.  Again, where they paint S. Lungies, who pricking Christ in the side with a spear, received his sight, by virtue of the blood which sprinkled in his eyes, that is likewise proved by good scriptures. For Saint john saith, 
john. 19.34.  That a soldier with a spear did pierce Christ's side. And this spear in the Greek was called Longi, whereof the holy Church hath made a Saint, and named the same S. Longinus. And because the said john said: That it came so to pass, 
john. 19.37.  because the Scripture should be fulfilled, saying: They shall look upon him whom they have pierced: 
Zach. 12.18.  Out of that have they fetched the lies or Legend of S. Lungies, as to say that he was blind, and thinking to have thrust his spear into a Crow, did thrust it into the side of jesus Christ, and so the blood did spring out into his eyes, whereby he received his sight: and was long afterwards canonised by the Pope, and put into the Calendar for a Saint.  
In sum, all their paintings, and all those dumb images, which are set up in Churches: as the Apostles with round trenchers behind their heads, and every one of them with his weapon in his hand, our Lady with her frisked hair, and goodly golden garments, with her perukes, fine kerchiefs, and goodly set forth with all her conceits like a Princess of this world, and Saint Katherine, and S. Barbara, bore breasted, with their embroidered and stitched works, as trimly decks and painted, as the Courtesans of Rome, and Venice. And all this can our dear mother fetch finely out of the scriptures: yea, and she can find you a thread for every needle. So that these Heretics have nothing to say to this: for whatsoever is done of a good intent and purpose, and to the profit of our dear mother the holy Church of Rome, that must be by God accepted without any doubt, and he must of necessity pass it in his reckoning book, or else muscles were no fish, neither should you have any oysters at Billingsgate.  
For a fla● conclusion, we must have goodly images, and brave painted tables, in the Church: yea, and though it did not serve for any other purpose, but that young men and maidens, will therefore the rather come to Church: for thereby it happens often, that when they come only to see the images and goodly paintings, and fisnomies: yet in the mean space some devotion comes in their minds, to have a snatch at a Mass, or to hear a Salve Regina: whereby they often obtain pardon of their sins, even half against their wills. And therefore we care not a bean, for all that these Heretics can say to this, but will maintain and uphold our old devotion without any jot lacking   

The xv. Chapter. Which is touching the difference of meats.  

Forbidding of meats.  Now, as touching the forbidding to eat some kind of meats, in some certain times, that is likewise founded upon plain texts of the scriptures. 
In the decrees. Cap. Sexto dist. ●5.  And first whereas God said to Adam, Thou shalt not eat of the fruit of the tree of knowledge, etc. Out of that hath holy Church concluded, That men may eat no flesh upon the fasting days. Item, after that Adam had sinned, then did God curse the earth. And now we do know very well, that all flesh which is to be eaten, cometh of the earth. Therefore hath our dear mother the holy Church straightly defended and forbidden all men, which on the most principal and holie-fasting days, must do penance for their sins, that in no wise, they do eat any flesh, on those days, 
Flesh forbidden to be eaten, and wherefore.  lest they should be partakers of the cursing of the earth, like as the holy Bishop Durandus hath very well set it forth. Whereby it is apparent, 
Durandus in the book called Rationale divin. officiorum. li. 6. Rubr. de aliis i●iuniis Nu. 22.  that the Cor●e whereof bread is made, and the grapes whereof the wine is made, are no fruits of the earth, but of the Sea, as the fish is: for otherwise they were likewise accursed, and so must ●e forbidden on the fasting days. Or else it may be alleged, that the holy Church hath dispensed with them, because the fish would not have had any good last without bread and wine. And for this cause hath our mother the holy Ch●r●h forbidden the eating of flesh, as a thing unclean and accursed: in somuch that those which do eat flesh, or eggs, upon a fish day, are to be banished and rooted out as shameless Heretics, and to be burnt at a stake, because (notwithstanding whatsoever may be alleged out of Paul, or out of the holy scriptures, that flesh and eggs are unclean, unholy, yea, and accursed: and that is apparent by the great miracle that happened in Italy, upon the mountain called Il monte de la virgin, that is, Our Lady's mountain. For whosoever doth bring unto that mountain, 
This is to be found in the book of a Monk called ●eander Albertus of B●lloigne, named the discourse of Italy, in fol. 242.  flesh or eggs, yea, or milk, by and by it will be full of worms, because our Lady will not suffer, that any man shall eat (upon her mountain) flesh nor any unclean meats, but only fish, or herbs and fruits.  
But what needs all this? And though the flesh were not cursed, nor unclean: yet notwithstanding our dear mother the holy Church hath great reason to forbidden the eating of it: for that she (at the lest) may have a difference in the eating of meats, and in that point show herself something like unto the figures and shadows of the old Testament, wherein the children of Israel▪ were forbidden certain kinds of flesh, as a thing unclean. Although that our dear mother is of such discretion and understanding, that she doth not esteem flesh to be altogether unclean in itself. For otherwise our holy Father the Pope, with his Bishops, and Cardinals, would not so well digest it, that they would as well in the Lent, as on good Friday itself, lick their fingers after it. But she doth not mean to use her Prelates straightly in that matter: 
●●kius in his pamphlet. Levit. 11. Deut. 14.  but to prove lightly the obedience of her subjects, like as GOD (in the old Testament) did forbidden his people certain meats, rather for the keeping of them in subjection, than that the meats of themselves were unclean: for whatsoever GOD hath created, is from the beginning of itself good and clean, but the holy Church of Rome, 
Gene. 1.25. 1. Tim. 4.4.  hath had another respect in this matter: as that she did esteem the flesh for unclean, but not in itself, but unto such as have not bought Bulls of licence of the Pope, to the end they might digest the same with a clear conscience. For like as in the time of Paul, 
1. Tim. ●●.  all meats were made holy by prayer and by thanksgiving: so is the meat now made holy with the Pope's Bulls: for whosoever hath those, may boldly eat of all meats without any scruple, and say with a good conscience, Omnia munda mundis: that is to say, To a man that is clean, all things are clean. But he that hath no Bull, although he had ten times prayed, and given God thanks for his good gifts, yet that can not help him at all: he must be cursed, excommunicated, and clean rooted out of the number of the good Catholics and faithful subjects of our dear mother the holy Church of Rome: yea, and be burnt at a stake, like an arrant and graceless Heretic.  
And therefore it is that the holy Prelates, Cardinals, Bishops, and all other loyal subjects of the sea of Rome, do so often forget to say grace and prayers at their meat: and when as sometime (by ill hap) they do say grace (which happens very seldom) they say it commonly in a tongue or language, which neither they themselves, nor but a very few of those which sit at the table with them, do understand: not esteeming that, that can much profit to the cleansing of the meat, nor much hinder nor further the matter, so that they have good dainty fare. But they in place of this will eat flesh on a fasting day, and for that purpose, in stead of grace, they must have their Bulls well sealed, & hanging down with silken tassels: yea, and such as they themselves can well both read and understand, otherwise it were all not worth a straw.  
So now then, flesh (on fish days) is unclean, to them that have no Bulls: which you may conceive by this, That in Spain, where the holy inquisition doth bear the swinge: yet he, whosoever that can get a Bull for a royal of plate, may eat (all the Lent through) puddings, tripes, and all the entrails, with head, neck, and appurtenance, without any danger or scruple of conscience. And therefore it is, that the worthy Doctor Eckius, 
In his En●h●●ridion.  taking upon him to defend this forbidding of meats by scripture, doth bring in this text out of the Acts of the Apostles: Take heed that you refrain yourselves from meats offered unto idols, For as Paul saith, That which was offered unto idols, was offered to the devil: and therefore he did curse all such as should eat of it with such a conscience▪ So likewise (saith he) it falleth out always with flesh on fasting days, when as the uncleanness and malediction thereof is not taken away, and made clean by the Pope's Bulls: but otherwise, it is all well enough, as here before is sufficiently proved.   

The xuj. Chapter. Wherein Lent is proved by the Scripture: And further, that the Romish church must counterfeit Christ in all points: and lastly, touching festival days, and the ordaining of the same.  


Touching Lent seek the decres Statuimus with the .2. following dist. 76. and cap. Solen. de consecra. dist. 1. and chiefly cap. Quadra. de consecra. dist 5. where this argument is rehearsed.  
In the foresaid chap. here followeth the very words of the Gloss upon the decrees, Can. Quadra. de consecra. dist. 5.   ANd now, as touching the time of Lent, that is very strongly proved by our dear mother the holy Church out of the scripture. For it is written, That we are bound to offer up unto GOD the tenth part of our goods. And now (saith the holy Church) Lent is the tenth part of the year: and therefore must we necessarily observe the whole Lent, not presuming to eat any flesh at all: Considering that (as is before said) flesh proceedeth of the earth which is accursed: for now for the tenths of three hundredth three score and five days we must fast six and thirty days: and yet there remains five days & six hours: and of these five days we do fast four, not for payment of tenths, but for an other occasion, to wit, That the talies of good works and merits might be full. So there remaineth yet one day and six hours, 
Occasion of the fasting days.  which maketh just thirty hours, whereof the tenth is not paid: but for recompense of that, we must go late to supper.  
So now, is not this past very just? Now let God come and take a reckoning when soever he will, and he shall find, that the holy Church of Rome is not one penny in his debt: nay, she hath rather paid him more than his duty. For this reckoning you shall find passed and set down in the reckoning book of the Decrees, if God will accept & allow of that book (as no doubt he must) considering that his lieutenants the holy Popes are the makers of it, & then all is cock sure on our side: & the catholics must into heaven, though they should go barefoot & bore leg. It helpeth to prate & prattle, the heaven is theirs, if they can get into it, by means of observing their Lent well.  
Now further, for fasting, 
In the book of decrees. cap significa. de electione. ca Deus omni. 2. q. 1. and the Gloss upon the argument of the .6. book of decrees.  we found written also: That Christ did fast forty days in the wilderness, Ergo, than we must do the like, following the common rule: Omnis Christi actio, nostra est instructio, that is, after the meaning of our mother the holy Church,) all, whatsoever Christ hath done, we must counterfeit and do the like after him. For, notwithstanding that this was a miracle done for the establishing of his doctrine, as Moses and Elias had done before, which in deed we can not do after him: yet we must do what we can, and so resemble Apes & Monkeys, which, though they can not do as men do, in speaking, and understanding with reason: yet they will counterfeit men in any thing that possibly they can compass. For so hath our dear mother the holy Church concluded, not only in this matter, but in all whatsoever Christ hath done.  
For, as he did take spicle, and rub the blind man's eyes withal, and said in the Syrian tongue, Epphatah, that is to say, Be open: even so do the Priests rub the young children's nos●●●ares with spicle, and say Epphatah likewise: although the ears and nostrils be open already before.  
And as he came riding into Jerusalem upon an Ass, so must the Cardinals likewise ride upon Mules with their foot-cloths of read scarlet, even down to the grounde● and so must men likewise, upon Palm Sunday, 
A wooden Ass drawn about.  draw a wooden Ass round about, with the Pharisees & Priests following.  
And as Christ did wash the feet of his Apostles, 
Washing of feet.  so doth the Pope upon maunday Thursday wash the feet of certain poor men, and abbots wash their Monks feet with great ceremonies and pronking.  
And as Christ did wear a crown of thorn, 
The Pope's crown.  so likewise doth the Pope wear upon his head, a three double crown of gold, bravely set with pearls and precious stones: over and beside other two f●ll of Rubies and Diamonds, which are always carried before him, when as he is borne about in his Pontificalibus upon men's shoulders, like a wooden image or Saint.  
Item, as Christ was laden with carriage of his cross, 
The Pope's cross.  so must the Pope likewise wear upon his cope or mantle, a cross of pure gold, set full of pearls and precious stones.  
And as Christ did shed his blood, so now in figure thereof, 
Bloody mantles and hats of the Cardinals.  must the Cardinals wear blood red scarlet mantles, or cloaks and hats. For, whereas these Heretics will say, that their garments look so blood read, by reason of the blood of the Martyrs, which they have shed: or else, that their clotheses are read, for shame of the shameful deeds which their masters do: all this can not be true, seeing that Durandus, Innocentius, and all other Catholic men do otherwise interpret it.  
Item, like as Christ was betrayed and sold for certain round pieces of silver, so must the Os●e or cake, wherewith they say Mass, 
Durandus ration. divin. office lib. 4. r●b. de terr. num.  be round like a penny, as Durandus doth set it forth: and the rather, for that they do there likewise cell him for ready money: as is written in the book called, Stella Clericorum, That those Priests which say Mass for money, do even as much, as though they should say with judas: What will you give me, to deliver you the man?  
Item, because that Herod did cloth Christ in a white garment, therefore must the Priests wear a long white garment like a shirt upon their coats or gowns at such time as they must play their parts in the Mass. 
A white garment.  And then, because the jews did afterwards clothe him with purple, therefore they put on the cope aloft upon that white cloth. 
Cope and stole in the Mass.   
And because he was bound, 
Peruse over the exposition of Durand. Innocentius de office Miss. and Guidon de monte. Roch▪ the which have expounded all this very neatly.  therefore do they wear the stole about their necks, & maniples about their arms, & gird their surplice to them with a girdle.  
And further, because he was nailed upon the cross, with his arms stretched abroad: therefore do they likewise stretch out their arms abroad in the Mass, as though they would be crucified.  
And because he was wound in a fine white cloth, when he was buried, therefore do they lay their little god upon a white cloth, fast by the chalice.  
And because the soldiers did cut Christ his garments in pieces, and so dealt them amongst them for a prey, therefore it is that the Priests do (upon good Friday) cover their altar with one single cloth, & then lay two other small clotheses or napkins, at the ends of the altar: and as soon as they begin to sing these words: Partiti sunt vestimenta mea, They divided my garments amongst them: so must likewise those two clotheses or napkins by and by be stolen & plucked away from the altar.  
And because Christ after his resurrection did breath upon his Disciples, and gave unto them the holy Ghost. Therefore it is that the Bishops and suffragans, at such time as they do created any Priest, do blow upon them: for with that same wind are the Priests filled as full of the holy Ghost, as a Cow turd is stuffed full of musk and ambers grease.  
In sum, Christ hath not done any thing in his death and passion, but they do play and counterfeit the same after him, so trimly and lively, that no player nor juggler is able to do it better.  
Yea, do we not see likewise, that upon good Friday they have a Crucifix, either of wood, or of stone, which they lay down softly upon the ground, that every body may come creeping to it, upon hands and knees, & so kiss the feet of it, as men are accustomed to do to the Pope of Rome? And then they put him in a grave, 
Creeping to the Crucifix and burying it.  t●ll Easter: at which time they take him up again, and sing, Resurrexit, non est hic, Alleluia: He is risen, he is not here: God be thanked. Yea and in some places, they make the grave in a high place in the church where men must go up many steps, which are decked with black cloth from above to beneath, and upon every step standeth a silver candlestick with a wax candle burning in it, and there do walk soldiers in harness, as bright as Saint George, which keep the grave, till the Priests come & take him up: and then cometh suddenly a flash of fire, wherewith they are all afraid and fall down: and then upstarts the man, and they begin to sing Alleluia, on all hands, and then the clock striketh eleven.  
Then again upon Whitsunday they begin to play a new Interlude, 
The holy ghost on Whitsunday.  for than they sand down a Dove out of an Owls nest, devised in the roof of the church: but first they cast out rosin and gunpowder, with wild fire, to make the children afraid, and that must needs be the holy ghost, which cometh with thunder and lightning.  
Likewise, upon Ascension day, they pull Christ up on high with ropes above the clouds, 
The Crucifix ascendeth to heaven.  by a vice devised in the roof of the church, & they hale him up, as if they would pull him up to the gallows: and there stand the poor Priests, and look so pitifully after their God, as a dog for his dinner.  
In sum, a man doth often spend a penny or two, to see a play of Robin hood, or a Morisse dance, which were a great deal better bestowed upon these apish toys of these good Priests, which counterfeit all these matters so handsomely, that it will do a man as much good to see them, as in frosty weather to go naked.  
I speak not of their perambulations, processions, & going about the town, carrying their crucifixes alongst the streets, & there play and counterfeit the whole passion, so trimly with all the seven sorrows of our Lady, as though it had been nothing else, but a simple and plain Interlude, to make boys laugh at, and a little to recreate heavy or sorrowful hearts: for these matters fall out only upon church holy days or solemnities, when the Catholics are determined to be merry, & drink themselves so drunk, that they tumble from their seat: as you shall see our Masters of Loven do every year in their solemnity, & especially at the seventh years procession, which is, of the seven sorrows of our Lady. All what soever Christ hath done, must be set abroach to be counterfeit.  
And after the same manner, we play by the Lent. For, because Christ did fast forty days long, therefore shall our dear mother the holy church be content to fill her belly all sorts of fish only, not once touching one morsel of flesh, according to the special words of Paul, who saith, Eat it not: Taste it not: Handle it not. 
Col. 2.21.  And so likewise Moses did fast forty days, for the establishing of the laws of God, which he presented unto the people. And now, seeing the Bishops & Prelates do wear horns, as Moses did, wherefore should they not as well fast forty days as he did? And if the Bishops do fast, then are the lay people much more bound to fast, which have no such power nor mean to obtain dispensations, bulls, or tolerations of our holy father the Pope, as these holy Prelates have.  
Therefore we do now conclude, without exception or contradiction, That the holy time of Lent is as firmly founded upon the scripture, as all the rest of the articles of the faith invented and founded by our dear mother the holy church of Rome: and therefore it is good reason, that our mother the holy church of Rome do maintain her Lent & fish days in great reputation, & not only to hold it for a good and holy work in itself, but for a meritorious work, whereby we may merit & deserve heaven, & the mercy of God, appease his wrath, and do & make sufficient satisfaction & recompense for all our sins. In so much that our dear mother doth esteem her fasting: yea in a manner better, than the merits of the blessed blood & passion of jesus Christ, whereupon these Heretics do altogether boast themselves. 
In the Mass book.  For consider, this the holy church saith in one of her secrets, upon the Wednesday in the Ember week in the Aduent, and on Friday in the Ember days after Whitsunday, and upon the Tuesday in Easter week:  
O Lord, we beseech thee, that thou wilt accept this our fasting, and that by it we may be made clean & purified, & worthy of thy mercy, & that it may bring us unto everlasting salvation, etc.  
What can a man wish or desire more? S. john the Apostle will seem to set forth a special matter, when he saith: That the blood of Christ jesus doth cleanse us of our sins, & maketh us acceptable before God the father: but this other now doth grow all upon our own ground: for with our fasting we can obtain that well enough, which he doth attribute only to the blood of jesus Christ.  
What shall I need to make much a do for the festival days, & observing of them? 
Festival days.  Of which our dear mother the holy church maketh so great account, 
This is sung in the .1. collect in the ●mber week of the Aduent.  that she doth yearly pray unto God, that her festival days, may obtain for her means sufficient to live wealthily in this world: and after assurance of eternal salvation, & that she may by the perfect observing of the said days, merit to enjoy perpetual salvation and bliss. And of the hallowing of Easter even, she doth say plainly as followeth:  
Huius igitur sanctificatio noctis, 
This is sung the Saturday following next after.  fugat scelera, culpas lavat, & reddit innocentiam lapsis, moestis laetitiam, fugat odia, concordiam parit, & curuat imperia:  
That is to say:  
The hallowing of this night, doth drive away sins, doth purge faults, doth restore such as are fallen to their innocency again, and to the sorrowful giveth gladness, and expelleth all hatred, procureth concord, and doth bow Empires or Kingdoms, etc.  
Consider now, what a power the observing of these festival days hath. What a mischief ails these Heretics, that they so rail upon us, because we make a difference and diversity of days? They make a do with us, saying, That jesus Christ with his precious blood, 
Col. 2.14.16.  hath clearly adnichilated and taken away the instrument which was against us, which consisted wholly in such ceremonies and commandments of the law, and hath made fast the same unto his cross: so that no man else can hereafter judge us, for our meats or drinks, nor for the observing of any holy days, of new Moons, or Sabbaoths: and still they are troubling of us with that, which Paul writeth to the galatians, saying:  

Gal. 4.9.10.  Seeing that you have now known God, or rather that you are known of GOD, how doth it happen, that you return yourselves again to observing and worshipping of weak elements, which you begin and go about to serve again? You observe days, months, times, and years, I am afraid on your behalfs, that all my travel amongst you, will be spent in vain▪ etc.  
But what have we to do with this▪ seeing our mother the holy Church doth attribute as much power to the observing of our festival days, as to the blood of Christ itself: and therefore have our Catholic Doctors reason, in teaching, That the observation of certain days & feasts, heretofore used by the jews, are not in any point taken away, by the death and blood of jesus Christ, as Paul goeth about to persuade, so always as the days be something altered: 
In his Enchiridion.  as Eckius hath very finely set forth. For in place of their Passeover of the law, we have our Easter: and in place of their Pentecost, we have a Whitsuntide of our own devising: and in stead of the feast of the new Moon, we have our Lady's days: and in place of their Trumpet feasts, we have the Apostles days: and in place of their feast of Tabernacles, we have our Church holidays or solemnities: and so forth, as is plainly to be seen in the book of the said Eckius▪ So that there is no other difference, but as though the devil (to disguise himself) should put on a friars cowl. And wheresoever in the old Testament any mention is made of feast days, our dear mother the holy Church of Rome, applieth it to the establishing of her festival, or holy days and solemnities: so that the Heretics can not justly complain of us in this case, & say, that we can not bring in any Scriptures for proof of the matter: seeing that the old Testament is full of such Scripture, as they themselves know well enough.   

The xvii Chapter. Which treateth of the forbidding of Priests to marry, and how wom●n aught to be common, by special commandment of the church of Rome, which is diligently by them observed.  

A forbidding of matrimony for Priests.  Now as touching the forbidding of Priests, Monks, Friars, and all other Spiritual persons, to marry, that matter we can not defend by the old Testament, seeing that in the old Testament all Priests were married. Therefore, in this matter we will have nothing to do with the old Testament, because it doth make against us: but we say, that it is changed by the new, as heretofore we have proved by special texts, as to writ, where it is written: None of those that live after the flesh, 
Rom. 8.8.  can please God. Again: 
Levit. 10.18.11.25.  Be you holy, like as I am holy, & more such like, which heretofore we have alleged, and by the book of decrees established for ever. Yea, and it was specially prophesied by Paul, 
1. Tim. 4.3.  That in the latter days there should come such as should forbidden marriage, and the eating of meats, which God hath created and ordained to be eaten with thanksgiving. So that it is no marvel, that it was not forbidden in the old Testament, nor yet in the beginning of the new testament: for these last days, whereof Paul speaketh, were not yet come: and as a good wise Doctor, & holy Priest of Groining said: The Pope did not then govern. But now that those last days are past, and the Pope hath taken the whole regiment of the Church into his hands, the Church hath now declared, openly set forth, and established without retractation, That no man being married can be holy, nor please God, for that is plain uncleanness and fleshly defiling, 
Here above in the 1. & 2. lease.  as we have heretofore declared by plain and special texts of the decrees.  
And therefore hath our dear mother the holy Church of Rome concluded and set forth, That it is much better, and less offence, for a Priest to use another man's wife, than to marry one of his own, after that he hath once accepted and married our dear mother the holy Church for his wife during his life: as Phigius, Eckius, joachimus Perionius, and other like pillars of the holy church of Rome, have very finely set out in their writing.  
Yea, we do find by daily experience, that the holy Catholic church of Rome will a great deal rather suffer, that these holy sheet nuns of Cloisters, and such like should (being with child) destroy it in their bodies with drinks and other medicines, 
nuns murder their own children.  yea or kill it after it is borne, than that they should (according to the counsel of Saint Paul) marry a husband.  

This visitation and that which was found there is written by john Ball an English writer in the argument of his book of the life and conversation of Popes. john Pontan in his book de immanitat●. Cap. 6.  Which thing was apparent at the visitation of the Cloisters in England, which King Henry .8. caused to be done throughout all England, where many privies in Cloisters were found full of the bones of young children, with many other abominable matters, which are not meet to be rehearsed.  
And jovianus Pontanus, a good Catholic, and a well learned man, doth likewise witness, that it is a common practice of these holy Religious women, to do such things.  
It is likewise found in ancient credible histories, 
This is written by Huldrick bishop of Augsbridg in a letter which he sent unto Pope Nicholas 1. about the year 265. treating of this matter.  That Saint Gregory Bishop of Rome, after he had first set forth a very strait commandment against the marriage of Priests, did afterward repeal and call back again the same very earnestly, lamenting and repenting very sore his former doing: because, that sending upon a time to his ponds to have some fish taken, there was drawn out of the same with the nets, and brought to him, above six thousand heads of young children, which he strait ways did with sighs and lamentations acknowledge to have been so murdered, by reason of his said commandment.  
But our dear mother the holy Church, who hath not lightly any respect to such small matters, as that, although she hears of enough such: yea, and doth daily see them before her eyes, and is often times put in remembrance of them: yet she had much rather oversee and suffer such things to be done, then to consent that those holy nuns, which have professed chastity, should marry. I do not speak of it, that she will rather look thorough the fingers, 
Peruse the 11. chap. of the second part.  or wink at the abominable & filthy Sodomitry of Monks and Friars, than she will revoke and call back again her holy commandment for chastity: notwithstanding that Pope Pius the second himself, hath oftentimes acknowledged, that although the forbidding of Priests to marry, was done upon great consideration: yet it must now upon other consideration of greater importance, be set at liberty again. But this is their first rule, and ABC, that they learn as soon as ever they are admitted Priests, or professed Monks or Friars, and that they continually harp upon this string, Si non castè, tamen cautè: which is thus meant, That if they cannot live chastened, yet they shall use it so secretly, as that it be not much talked of, nor known.  
And now after this, to provide so for the matter, that these holy Fathers should not go to grossly to work, therefore hath our dear mother the holy Church, laid an ordinance before her spouses, the Priests and spirituality, that they might freely use other men's wives, & that all women aught to be common for them. Whereby men may well consider, that she is none of these jealous wives, which cannot be content, that their husbands should once make a good countenance to another woman: for she is well contented that her sweet husbands, to wit, Priests and Monks, should use all women at their pleasure. Yea moreover, she will maintain, that it aught to be so: and so goeth about to establish it, with plain texts of the holy Scripture, besides the worthy witness which she doth borrow out of the heathen Philosophers. For consider, these be the proper words of the holy father Pope Clement, whom the Church doth esteem to have been a successor of Peter: and therefore hath she caused these his words (which are worthy of perpetual memory, to be written upon the doors of all Cloisters, and Spiritual houses) to be set in her book of decrees, as a wooden diamond might be set in a latin ring, where he saith:  
Dear brethren, to live in common is very necessary for all men, 
This is even thus set down word for word in the decrees Cap. D●lectissimi● Causa 12. quae. 1 and in the 4. letter of Clement in the 1 part of the Counsels.  but most specially for those which will stoutly, and warily fight under God's banner, and counterfeit or follow the example of the Apostles & their disciples. For the same by nature aught so to be, and all things in the world aught to be common: but the wickedness of man hath been the occasion, that the one hath begun to say: This is mine, the other said, And this belongeth to me: And by that means, dealing or participating of all things crept in. To be brief, a very wise man amongst the Greeks hath spoken marvelous well, 
Pythagoras whom Plato did imitate in the government of his city.  saying: All things are common amongst good friends. Now it is then without doubt, that under the name of all things, the wives are likewise contained: For like as the light and the shining of the Sun can not be separated nor parted, 
Married women common.  even so there cannot likewise any separation or dealing be made of that which is to be used in common: but it aught to be generally at the commandment of every one of the company. And for that cause it is, that God saith (gentle Reader note well here special texts of the Scripture) by his Prophet, 
Psal. 133.1.  saying: O what a goodly and pleasant a thing it is, for brethren to devil together. And this custom being observed by the Apostles, so must they have all together lived with one an other in common: 
Act. 4.32.  like as it is written: The multitude of the believing was one heart, and one soul, etc.  
Note here the determination & conclusion of our dear mother the holy church word by word. whereby she doth absolutely conclude out of the holy Scriptures, that these Heretics, which are always in hand with the scriptures, have now no more cause to complain, though the Priests & Friars will sometime (even for love) borrow some of their wives, for the maintaining & knitting together of this holy Clement's commonty. And although the gloss thereupon say, That this having of women in common is not to be understood, after the use of the flesh, but simply for the good willingness & charitable love towards the congregation: yet notwithstanding, the text is plain enough, which saith, That men must be conversant with them, as the light is with the sun shine, which do continually enjoy one another. And the same is established, by the doctrine of Plato and Pythagoras, who specially were of opinion, that all women should be common. And that is apparent enough, by the daily exercise thereof: for you see that the Priests may have no wives of their own, but do use all women in general, when, or wheresoever they can get them. But yet they will not look so narrowly to have things common as touching their goods, because every one of them will look to enjoy his own goods, but not his own wife: so that it is rather done for the wives, than for any thing else.  
And this may likewise very well be the occasion, wherefore the romish Church (which in deed can be but one particular Church, because that Rome is but one particular town) is yet called The Catholic church, 
For what cause the Church of Rome is called Catholic.  that is, The common & general Church over all, which specially proceedeth by reason of that goodly common sort of women, and boys, which she maintains, and doth increase and multiply her generation over all the world: yea, and fills the whole face of the earth with her young Priests and Monks, whereof she hath made such a number, as there are flies in the Summer: in so much that she may justly be called Ecclesia oeccomenica: that is to say, The Church that doth flow over the whole earth, like a spring tide.   

The xviii. Chapter. Wherein the seven orders of Priesthood are set forth as well by Scriptures, as by the examples of Christ.  
SEeing that we are now in hand with the holiness of Priests, 
Seek for this in the .2. chap. of the second part.  we will proceed directly to the establishing of all the seven orders of Priesthood by the Scripture. And first you shall understand, that our dear mother the holy Church doth teach very plainly, That our Lord jesus Christ himself was forced to pass through all those seven orders, before he could be admitted to be a Masseprieste. Mark now what a matter must this be, 
All these goodly expositions are written by the reverend Bishop Durand. in his book called Rationale divinorum officiorum in the .1. book Rub. de ministerio & ordine Ecclesiae. And in the .4 book of Sentences. Psal. 24.7.9.  and yet for all this, these Heretics make no account of the blessed Mass, whereas Christ had enough to do, for to come to the use of it.  
For first, he must exercise the office of a Porter, like as he did, when he drove the changers of money, and the sellers and buyers out of the Temple, and snake out of the mouth of David: You Princes lift up your gates, and be you lift up you everlasting doors. Item, when he said, I am the door of the sheepfold. 
john. 10. In the .4. book of Sentences the .3. chap.   
After that, he was Reader, when he did read the Prophet Esaias in the Temple.  

In the 4. book of Sentences the 4. chap.  Then after he become an exorcist or conjuror, when he drove seven devils out of Marie Magdalene: & when he did rub the mouth & ears of the dumb and deaf man with clay and spittle, saying, Epphatah, Be open.  


Acoluthus in Greek is with us as much as Page, or one which followeth us.  
john 8. ca and is repeated in the 4. book of Senten. cha. 5.4. D●st. cap. 6.4. Dist. cap. 7.   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: he that followeth me, shall not walk in darkness.  
And then was he a Subdeacon, when he did wash his disciples feet.  
After that a Deacon, when he did minister the Sacrament of his body to his Apostles, and (being in the mount Olivet) willed & persuaded them to watch and pray.  

4. Dist. cap. 8. and peruse the same allegation by Durand.  And lastly, he become a Priest, when he did consecrated the bread and the wine, and so said Mass at the table.  
This done, straightway he become a Bishop, when he laid his hands upon his disciples heads, saying, Go abroad and preach the gospel in all places.  
All this you may see set out at large in the foresaid book of Durandus, 
In the 23. and 77. Dist.  and in the book of Sentences, & in the fourth counsels of Toledo and Carthago, & likewise in the Decrees. So that it is apparent, that all these holy orders are fished out of the bottom and ground of the scriptures, and are founded upon the examples of Christ: notwithstanding now, that the Priests have somewhat the more prerogative than Christ had, so that they can push through all these seven orders at one time, or else skip over four or five of them at once. For they that can once get the shaven crown on their heads, (which is the character, mark, & token of the worthy order of Priesthood) may not then only proceed to be Priests, but also to be Bishops and Cardinals, and to get sacks full of benefices: for our most holy father the Pope may freely dispense with all such matters, as it pleaseth him. But that carrieth his authority in the Pope's foundation, which we have here before set forth and declared to be so strong, as the devils of hell are not able to withstand it. 
Peruse the 11. chap. of the 2. part.  For this time we do only teach, that when soever it shall please the holy church to use the seven orders orderly, she is able to establish the whole heap of them trimly and finely out of the scripture.   

The xix. Chapter. Wherein is concluded, that all the ceremonies of the holy Church of Rome, are founded upon the Scripture, if they be well understood, and according to their interpretation which only is to be esteemed so good: and what advantage they have, that stand fast to this interpretation. And herein is likewise mention made of the mass, and of master Durandus book.  

Ceremonies of the holy Churches in general.  YEa, she doth nothing in the world, either of great or small importance, but it is all so finely founded upon the Scripture, as can be devised. And that may appear by this: That she hath fetched the golden slippers, and the precious breeches of our most holy Father the Pope out of the Scriptures. For it is written: O how fair and pleasant are the feet of those, which bring tidings of peace, 
Esaie. 52.7. Rom. 10.18. This exposition is set down by Durandus in his book called. Rationale divinorum officiorum chap. 7. Num 8. Slippers and breeches of the Popes.  which bring good tidings: which after their interpretation is as much to say, as, That the feet and legs of the Pope of Rome, must be decked with goodly golden slippers, and with marvelous rich and costly breeches: as it is well set forth by the holy Doctor & Bishop Durandus. And thereupon it proceedeth likewise, that the Pope doth suffer Kings & Emperors to kiss his feet: yea, to tread upon the Emperor Frederiks' neck, as is before declared. 
Seek the 10. chap. of the 2. part.  And the rather his feet are to be kissed, because they are so fair & pleasant, and smell so sweet, especially two or three days after he is dead: for then come all the devout catholic people, and kiss them bore, whereby they obtain a very great indulgence and pardon.  
But now, if any man be desirous to understand how finely all this is grounded upon Scripture, and further, to know particularly the reasons, and causes of all the other ceremonies of the holy Church of Rome, and to see how they are fished even out of the very deepest ground & bottom of the holy Scriptures, let him read the book of Durandus, which (upon this occasion) he hath named, 
Durandus touching the Mas●●.  Rationale divinorum officiorum Sanctae Romanae Ecclesiae, that is to say; The reckoning, and reason, or cause of the ceremonies and divine services of the Church of Rome. He shall therein find marvelous secrets, and very trim jewels: yea, if the whole Bible were clean lost, there might quickly a new Bible be devised and made out of this book, which would agreed a great deal better with the ordinances of the holy Church, than the Epistles of Paul do, which these Heretics and Huguenotes have in such great reputation. He hath the texts of the Bible as fast, as a handful of flies: and there is not one jot contained or used in the blessed Mass, but he hath a good reason, and a trim text to bring in for it. There is not one hole but he hath a peg to stop it: he doth there set you forth marvelous trimly, all the reasons, why the Priest doth so trim himself in such mumming garments, when he goeth about to play his part: why he doth first put a biggin upon his head, and then a long garment like a woman's smock aloft upon his gown? 
Search the 15. and 16. chap. of this 2. part.  and then above that, a Cassock without sleeves, looking out at a little hol● above, even like as a Snail looks out of her shell, or like as a maggot a pie out of her cayge: Why he is bound with a cord about the middle, like a thief that were going to hanging: why he doth turn sometime his tail to the people, and sometime his face: why he trips sometime to the one end of the Altar, and sometime to the other side of the Altar, as though he were dancing the maids Morris: Why he heaves or lifts up his voice sometime like a chimney sweeper, and by and by he is as still and quiet again, as it were a mouse in a trap: why sometime he foldeth his hands together, like sorrowful Marie Magdalene, and sometime he stretches them out on every side, as though he would shoot in Robin hoods bow: and then suddenly he plucks them in again, and tosseth them from the one side to the other, as though he were catching of flies, or would fray and scar away crows.  
After this he doth set forth very perfectly, and in particular, all the occasions and reasons, wherefore Sir john's Table is so early covered, and the Cup, the little Cans, and the sauser so mannerly set thereupon: and wherefore Sir john doth sometime sleep at his table, and sometime starteth up suddenly out of his dream. Item, what it meaneth, that he doth run and whisper his secrets to the bread and wine in their ears with a low & soft voice, and that his companions sometime cry out so yealling with open throats, like wolves in a cave, or like swine when the butcher killeth them: and wherefore some go to work with Organs, other with ringing of bells, as though there were an uplandish bellie-feast towards, or some such triumph. And wherefore men do in the mean space light torches, as though they were bringing the Bride to bed: and wherefore they lift up the Priest's tail behind him, as though they would look into his arse, to minister a glister to him.  
And if you peruse that book well, you shall likewise find there, wherefore Sir Domine with his long smock doth so lustily lift up on high a wafer, and a cup of wine, and that then every body falleth down upon their knees, and knocketh upon their breasts with their fists: and wherefore the Priest beginneth then to look so ●●●●fully▪ like a ca●●e laid on the butcher's stall, and then beginneth ●o lament the wafer or singing bread pitifully▪ & to weep with s●●nes tears▪ and then at the last, when he hath tossed it too and fro, long enough, away it goeth with a 〈◊〉 into his throat, and so swalloweth it down without chewing: and then he hath his cup filled again, and so he sendeth that after the rest. And yet you shall understand further, wherefore he doth lick the chalice so sweetly, as an Ape licketh her young ones.  
And you shall (besides all this) bear wonders, of all the rest of the holy ceremonies of the Romish Church, which they do use at their Matins, at noon, at evensong, at complen, and many other times, with great devotion, with all the gestures and fashions which they do therein use: and who have devised them all: and what every one of them doth signify. He can tell you more, all the feast days, and double feasts, all Vigils, Ember days, and fasting days, all days of fish and eggs, all processions, goings about with the cross, gang days, and all the whole brabbling used through the year: all this hath he even at his finger's ends, and can bring in for every one of them, texts very finely founded out of the Scripture. So that I assure you, it is a pleasure for those that can hear it. Besides all this, you have there set forth all the estate, pomp, and pranckings of our holy Bishops and Prelates, especially, of our most holy father the Pope of Rome: whereof there is not one jot forgotten nor left unconsidered: yea surely, I believe that his holiness, sitting upon his stool of easement (sir reverence of his holiness) should not make one sour or scornful countenance, but this wise & profound learned Doctor and Bishop, can straightways bring in for it some mystery and weighty matter: And to bring a text of Scripture for it, which shall serve as fit for that purpose, as a saddle for a sow. What needeth many words? he is a passing apothecary, he can make a good medicine of a Cabadge stalk.  
And therefore it is, that our dear mother the holy Church doth so greatly esteem this his book, 
Durandus his book.  so that she would not forego it for any good: and she hath reason for it because in deed it is her chief jewel or treasure, wherein all her holiness is locked up. Where will all these Heretics now hide themselves, these Lutherans, Huguenotes, Zwinglians, & calvinists, the one heap with the other, which do brag so much of the word of God? Let them but once take this book of Durandus into their hands, and they shall find there, that all the ceremonies of the holy church of Rome, all their pranking, and strange devices, are finely founded upon the Scripture, so that there is not one lacking: yea, and that the Scripture is wholly on our side, if it be right understood, according to the meaning and interpretation of our dear mother the holy Church: to wit, that you pass over and let slip the dead letter, and the plain text, & depend wholly upon the spirit of speculation of our Doctors of Loven, & those of Paris, which is only the spirit, That quickeneth & maketh alive, as is heretofore rehearsed.  
Therefore, let all such as will be good and Catholic subjects of the holy Church and Sea of Rome, hold fast and stick to this interpretation, and in any wise shrink not from it: but believe all whatsoever the holy church believes, not once going about to know, or to ask any question what it is: because it is enough for them to know, that the church of Rome cannot err, so long as she remaineth fast grounded upon the foundation of the Pope. Let them keep in mind the saying of Solomon, You shall not remove the pales & marks which your fathers have planted: that is to say: 
Pro. 22, 28.  You shall not once move, 
Thus doth Eckius and all other Catholics expound it.  touch, or altar any thing of all that, which our dear mother the holy Church of Rome hath established and ordained. And doing thus, they shallbe her white sons, & have the world at will, they shall enjoy the goods of this world: some shall become Bishops, and some Cardinals, riding bravely to the Courts of Popes and Kings upon brave horses and Mules, and shall have the fairest Courtisanes of Rome at their commandments.  
In sum, they shall say to themselves, What canst thou desire? Where contrariwise, these fellows will be so nosewise, that they will know all things, and will believe nothing, but just that which they find in Scripture, and in their Bible plainly set out: yea, they do mock our dear mother, & the interpretations which she bringeth forth upon the Scriptures But those surely are Heretics to the fourth generation: as Doctors and Physicians say, Even to the highest step of the stairs. For like as Master Gentian hath here finely concluded, They do not believe the holy Church, They believe not the twelve articles of our faith: yea, they do not believe the holy scripture, seeing they will not accept the interpretation of the scripture, which the holy Church hath allowed for good: And therefore, they must be banished, accursed, and excommunicated: yea, they must be burnt to ashes and powder, if they will not recant. For that is the sure sentence and resolute determination of our holy mother the Church of Rome, wherein doth not fall any stay or appellation, for that now from henceforth they will not, nor shall not bear with them any longer. And herewith we will make an end of the second part, having emptied this distaff: and now (by master Gentianus leave) we will in hand and proceed with another part.     

Here followeth the exposition upon the third part of Gentianus Haruets Epistle: wherein is treated of Auricular confession, of the Sacraments, of Matrimony, of Confirmation, and of the holy Anointment.  

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

Auricular confession.  HEre now doth follow the third part of the Epistle of Gentianus, wherein he doth declare himself greatly to wonder, that these new Preachers of the gospel will go about to abolish auricular confession. Cocks populorum! But how would they go to work? Where our holy mother hath so straightly commanded upon pain of damnation, 
These are the very words of Pope Innocent the 1. in a general council concluded, and is set down in the decrees, Chap. Omnis utriusque sext●s de penietentis & remissionibus.  That all such as are of both kinds, to wit, male & female, shall assoon as he or she is come to years of discretion, confess themselves to their own Curate of all their sins, at jest once a year: understanding the same always of deadly sins only, as is set forth by the gloss upon the text: because daily and perdonable sins are with a Pater noster, or with a sprinkle full of holy water, clean washed away.  
I marvel, how these Heretics can speak against this. For were it not even as much as though they would put out both the eyes of our mother the holy church? For undoubtedly, this auricular confession is worth two pair of eyes to her. For by the one, she can see, perceive & learn all the secret determinations, counsels, and pretences of all Kings, Princes and Potentates of Christendom: by reason whereof she is come to a peaceable possession & enjoying of her authority and government over all Countries and Kingdoms: And by the other she can see and creep even into the very bottom of the bosoms of young maids, simple and sorrowful wives, and widows, and so grope out and understand all their secrets: and then enjoin them such friendly penance, that their troubled consciences are thereby comforted, and their sorrowful hearts made joyful. O good Lord! How often have these holy Priests and Friars given (under confession) good wholesome counsel to the sorrowful barren wives, whereby they have afterwards become blithe mothers, and have ever after borne an inward love towards their holy ghostly fathers, even as though it were to their own husbands.  
Yea, there is at this present a good holy grey Friar at Brudgesse, called Brother Cornelius the Whipper, who (by means of this holy auricular confession) did teach a great many of simple women, to tame and mortify their flesh, in this manner: That they for the fulfilling of penance to them enjoined, and to receive of him full absolution of their sins, have very willingly gone creeping upon hands and feet, stark naked before that holy ghostly father: and when he did mark any that the flesh was not sufficiently mortified, them did he follow with a rod in his hand, and whipped them upon the bore buttocks, till they had thereby done sufficient penance.  
By the same token, that he is yet at this hour called, Brother Cornelis the whipper, and is very well beloved in the town of Brudgesse, where the women are very devout to do such penance.  
Consider now, if that auricular confession had been pulled down, how could he have brought those good women to such a devout mortification and penance? How should our dear mother the holy Church bring into the right path, that goodly and friendly congregation of women, which Pope Clement did command, if it were not by that holy auricular confession? So that truly, Nectarius Bishop of Constantinople was much to blame, 
Nectarius.  for disannulling auricular confession, only because there was a Deacon or a Priest, which had shreeven a women under her smock. 
In the year 395.  Was not that a strange matter of the Bishop? 
This is set out in the story tripartite in the .9. book. Chap. 28.  Surely he must needs have been either a Lutherian or a Huguenote, seeing he had no more regard too the ordinances of his dear mother the holy Church. But I assure you, it goeth now to work after an other manner, what would that Bishop have done, if he had seen brother Cornelis the whipper, and such other good fellows, Surely he would have driven auricular confession with all that baggage to the gallows. 
Chrisostome upon the .51. Psal. and in the 3. Homely upon the .12. chap. to the Hebr. And in the Homely of penance. etc.  seeing he was so earnestly moved for such a smell matter. But we will let him alone with a morren. And although Chrisostome was of the same opinion, and did directly withstand auricular confession, yet notwithstanding we have nothing to do therewithal, we will stick to and keep fast our auricular confession: yea, and though all the Doctors of the Church, should run mad. For when all is said, it were almost as good that the Mass should be put down and buried for ever, as that there should be no auricular confession. Our dear mother the holy Church will take heed to that, she will not put down nor suffer to be overthrown, such a trim and necessary thing as that is, to please these Heretics: especially seeing she can defend it by holy Scripture, aswell as any article before specified, as you may clearly see out of the doctrine of Master Gentianus Haruet.  

john. 20.28.  Is it not written, (saith he,) Whose sins soever you do forgive, the same shall be forgiven. Now they cannot forgive without having knowledge first of the matter: and the matter cannot come to any knowledge, but by confession, made either openly or in secret. And therefore without doubt (saith he) auricular or secret confession is much more comely and honest, than open confession. Consider well of this matter (gentle Reader,) here the matter is so clear, that a blind man may see it aswell in the dark as without a candle. For notwithstanding that Christ speaks there of ministering & preaching the gospel, 
Whose sins you remit, etc.  whereby the forgiveness of sins is pronounced unto all those that believe: as he himself doth expound it, saying: That Paul shall open the eyes of the blind, 
Act. 26.18.  to the end they may turn from the darkness, to the light, and from the power of the devil, unto God, so that they may obtain forgiveness of their sins, and so be partakers with them, which are by belief in jesus Christ, made holy. Whereupon Paul plainly sayeth, That he hath followed this commandment, not by confessing of women secretly in their ears, but by preaching and setting forth of the Gospel, and the forgiveness of sins. And whereas Chrysostome and all the old Fathers have so understood and set it forth: yet notwithstanding, 
Chrysostome upon the .23. of Mathewe the .44. homily.  since that the holy Church hath unburdened all Bishops, Priests, Ministers, and Officers of the Church, of their charge of preaching, and have given the same to images and Saints made of stocks and stones, to be books and preachers to the Lay people. The time and matter is much altered: And the priests begin to find a good taste in this auricular confession. They have blown this forgiving of sins in at the ears. They give thee absolution with a Cross, alleging and setting forth the words of Christ, for proof thereof. So that it is not to be marveled at, that our Master Gentian doth so glory of this Text, and will with that plainly prove auricular confession: Notwithstanding that the holy Church hath many other clear Texts of the Scripture, whereby to prove and establish the same.  
As for example: whereas Christ said to the Lepre, after that he had made him whole: 
Matthew. 8.4. Mark. 1.44. Luke. 5.14. This witness is by Eckius and all other Catholic writers interpreted to this sense.  Go and show thyself to the Priest, and offer thine offering according as Moses hath commanded. For that is only thus to be understood: Go hence and shrive thyself unto thine own Ghostly Father, and do such penance, as he shall enjoin you. And the like, 
james. 5.26.  where Saint james saith, Confess your sins one to an other, By that did james mean nothing else, but only seek you out a Priest or a Friar, to whom you may open your mind, and declare unto him particularly all your evil deeds, and he will quickly give you absolution, especially, if you let him see a piece of gold. For (by interpretation of our dear mother the holy Church) One to an other, is as much to say, as the Priests and Friars only. And therefore, where saint james following right in the same place saith, And pray one for an other, we may very well understand that thus, as though he would say: Pray only for Friars and Priests, that the world may be clean cleansed of them, and Purgatory filled with them.   

The .2. Chapter. Treating of the Sacrament of seven orders, & of matrimony, & of the holy oil or ointment, and of the number of the vii▪ Sacraments.  
AFter this comes Master Gentianus to the rest of the Sacraments, 
The Sacrament of seven orders  and sayeth thus: As touching the seven orders, is there not a plain Text in Saint Paul where he sayeth: 
1. Tim. 4.14  Do not neglect that which is in thee, which is given thee by prophesy, and laying on of hands of the Priesthood, 
Look the .18. Chap. of the .2. part.  for that is as much to say, as Take good heed and see that you do not take upon you to be mass Priests, 
Look the 19 Chap. of the .1. part.  before you have been Porter, Candle bearer, Chorister, or Acoluthus, Subdeacon and Deacon, for all these must go before, if you will have the other to follow, as we have heretofore declared by scriptures. 
The Sacrament of matrimony.   
Then he doth further declare, that matrimony is a sacrament, 
Ephes. 5.32.  because there is written: This is a great mystery, I say in Christ jesus, and the congregation. But I could be very well content, that gentle Gentianus, had held his tongue there, and never have written so. It is very true, that our dear mother the holy church hath been accustomed heretofore, to bring in the same for a testimony or witness, before that the common sort had read or were acquainted with the scriptures: but now the time doth not serve any longer to give men brickbattes for turfs, or to make them believe that the Moon is made of green Cheese: for every one will pretend now to know how the world walks. Therefore he had better have held his tongue touching this matter. For, to begin withal, an Ass might have seen and perceived, that Paul doth not there mean any thing at all of matrimony: but of the unity between Christ and his congregation: which he doth name to be A great or deep mystery far above the understanding of all men. And besides this, these scornful Heretics, will sow a pair of Ass ears on master Gentianus head: seeing he did not consider, That herein he doth speak both against himself, and against our dear mother the holy Church, who hath plainly concluded that matrimony is fleshly, unclean, and unholy: and hath for that cause forbidden, that Priests shall marry, insomuch, 
Look the 17. Chap. of the ● part.  that it cannot be a holy Sacrament: or else it must follow, that Priests are not worthy to enjoy so holy a Sacrament. And besides that, these Heretics will set a pair of spectacles on master Gentianus nose, to the end he may see and perceive, that if it be so, that Matrimony be a Sacrament, then must virginity or maidenhoode much rather be a holy sacrament, because that by our dear mother the holy Church it is much more esteemed than matrimony, & so there must be eight sacraments. Yea, widows will come in for their parts, and challenged viduitie or widowehoode to be a sacrament. So that men shall at the last be forced to register for sacraments, all states and calling of men. Whereupon must needs follow, that our dear mother the holy church hath erred in setting forth & teaching, that there were only seven sacraments, unless that she (peradventure) will have it understood, that by the number of seven she doth mean an innumerable number, as by Gentianus reasons appeareth she doth, so that by his argument it must follow, That in all places of the scripture, where this word Misterium, that is to say a mystery is used, that must straight way be esteemed for a sacrament: and by that order, also must the kingdom of Antichrist and the beast with seven heads be accounted for sacraments: So that in the end, we should have so many sacraments, that we should not know what to do with them: but we must go set them out in the Sun to dry, or lad a great Hulk with them, and sand them into Norway: which out of doubt were a great disorder, and such as might make open to all the world the impudency and shamefulness of our dear mother the holy church of Rome: seeing she hath resolutely set forth, that there may be no more but seven sacraments. Which thing she hath likewise fetched out of the coffer of the scriptures with her Allegorical or Anagogical key (saith she) Seven deadly sins. 
Look the .1. chap. of the .2. part.  Ergo must there be of necessity seven Sacraments, which must drive away and overcome the same seven deadly sins. Item there is mention made of seven Seals, wherewith the book of the old Testament was sealed up. Also there were seven pillars, wherewith the church was underset: how like are they to be the seven principal of the new Bishops of the base country to wit, 
Seven bishops in the low countries Vigilius.  The Cardinal Grandwell, the Precedent Viglius, Franciscus, Sonnius, Petrus Cursius, joannes Lindanus de castro and Friar Knife, Who (I assure you) stick to their tackling and hold up the Romish Church like fast and sure pillars and props for fear she should fall into the mire. After this likewise is mention made of Seven washings whereby Naaman was healed of his leprosy, and likewise of seven Basins, 
Henricus de Vr●● ma●ia upon the fourth book of Sent. dist. 1.  which the Son of Man held in his right hand, and of Seven loaves, wherewith Christ fed the multitude of people: & of seven times going about whereby the town of jericho was overthrown▪ of seven eyes in one stone: and lastly, of seven candles set upon the tabernacle. For now (saith our mother the holy church) by all these are signified and set forth the seven doctors of the Romish church, to wit, the four principal of the scholastical theology or divinity, as Thomas de Aquino, joannes Scotus, Albertus Magnus, and Occam, together with the two profound interpreters of the mass, namely Rabanus and Durandus, and the Master of the Sentences called Petrus Lombardus: all which make just seven, who should likewise set forth and establish in the church of Rome seven sacraments.  
There may yet be alleged many other examples for the establishing of the number of seven Sacraments, to wit, the seven Psalms, which serve the souls in Purgatory for seven sacraments. 
Matth. 12. Luke. 11.  Item the seven devils which came to inhabit the house when they found it clean & empty: then the seven sciences: and also the seven or five wits of our Doctors of Loven, wherewith they far excel all the profound wit and understanding of the Apostles and Prophets, with many other things more, which might be brought in: but our mother the holy church of Rome is satisfied with these examples and figures before specified. Although yet me thinks (under correction of my masters of Loven be it spoken, to whose judgements I submit myself) that the number of the seven Sacraments may best be applied (for that which is written in the Apocalypse, of the beast with seven heads: or (as heretofore is set forth) Irenaeus himself hath applied this beast to the romish church. And the number of six hundredth sixty six, which is the number of the beast, 
Apoc. 13 18. For each letter in greek makes one number. 5.20.20.30.2 EKKΛH 200.10.1.10 Σ. JAI 30.1.30.10. TAΛI 20.1. KA Th●s makes together. 666. Apoc. 13.17.  do agreed very well in one with this Greek word EKKΛHΣIA ITAΛIKA, Ecclesia Italica, which is to say, The Italian or Romish Church. And there is likewise specially spoken of the Character, or mark of the beast: And now our mother the holy church saith that there is likewise a Character or mark in the sacraments. And last of all it is credibly affirmed that it is a mystery: to wit, Babylon: And now will our dear mother conclude, as is apparent, that matrimony is a Sacrament because that this word misterium is plainly set forth: and then it must of necessity follow, that here also somewhat is spoken of Sacraments, seeing that this word is likewise spoken of here. And so must the beast with seven heads, undoubtedly betoken and signify the Romish church with her seven Sacraments, and with her character or mark. So that master Gentianus is herein to be blamed, That he hath (to maintain his argument) used this word misterium for the purpose of matrimony to be a sacrament: considering that our dear mother the holy Church hath always used the same for her strongest bulwark, alleging the same continually,  
But hereupon yet might fall out a great question, to wit, how doth it happen, that men account upon no more, but seven sacraments, seeing that yet our dear mother the holy Church hath ordained at the lest seven and seventy Sacraments, whereof none is contained under any of these seven? For on Easter even, when they do bless the Easter candles, then doth the holy Church offer unto God the Father Fire, for a great reward and a holy Sacrament, 
Fire a Sacrament.  saying thus:  
Te in tuis operibus invocantes in hac sacratissima noctis vigilia, de donis tuae suppliciter offerimus Maiestati, non adipe carnis pollutum, non prophana unctione viciatum, non sacrilego igne contactum, sed cera atque stuppa constructum, in tui nominis honore succenssum ignem, obsequio religiosae devotionis offerimus. Magnum igitur Mysterium, & noctis huius mirabile Sacramentum, dignis necesse est laudibus cumulari.  
That is to say:  
Calling upon thee in thy works, this holy eve of Easter, we offer most humbly unto thy Majesty, this sacrifice: namely, a fire not defiled with the fat of flesh, nor polluted with unholy oil or ointment, nor attainted with any profane fire: but we offer unto thee, with obedience, proceeding from perfect devotion, a fire of wrought wax & week, kindled and made to burn in the honour of thy name. This so great a mystery therefore, and the marvelous sacrament of this holy eve, must needs be extolled with due and deserved praises.  
Mark well now, here is the holy fire, or else surely the eve itself, called (not only Mysterium) but also A marvelous Sacrament, and offered up unto God for a great present, whereby he is (as in the end is concluded) made very joyful & merry.  

The finding of the Cross, a sacrament.  Likewise, the sign of the Cross is also called a Sacrament. For upon the day called Inuentio sanctae crucis, that is, The finding out of the holy cross, are song by our dear mother the holy church, in a certain metrical sequence, these words: 
Non sunt nova Sacramenta,  
Nec recenter est inventa  
Crucis haec Religio.  
Ista dulces aquas fecit,  
Per hanc Silex aquas iecit,  
Mosis officio.  
Nulla salus est in domo,  
Nisi Cruce munit homo  
superliminaria.   
That is to say: 
This is no new made Sacrament,  
Nor holy cross doth represent  
a late upstart invention:  
This cross made bitter water sweet,  
And floods from rock of flint to fleet,  
by Moses priestly function.  
All health and wealth is turned to loss,  
in every house and household,  
Except the sign of holy cross  
be set upon the threshold.   
So that the sign of the Cross must also be a holy sacrament without doubt.  
And the like, when they make holy water, they pray thus:  
Deus, qui ad salutem humani generis maxima quaeque Sacramenta in aquarum substantia condidisti, adesto propitius invocationibus nostris, & elemento huic multimodis purificationibus praeparato, virtutem tuae benedictionis ✚ infunde: ut creatura Mysterii tui tibi seruiens, ad abiiciendos daemons, morbosque pellendos, divinae gratiae sumat effectum, etc.  
That is to say:  
O God, who hast (for the health of mankind) ordained and made many sacraments of the substance of water, accept mercifully our prayers, and send into this water (which is by many means made clear) the virtue of thy blessing ✚: So that this creature of thy sacrament serving thee, may receive perfect strength and power, to chase away devils, and to drive away all diseases & sicknesses, etc.  

Water a Sacrament.  Here is the water likewise called Creatura mysterii: so that it must needs be a sacrament, seeing that A Sacrament is nothing else, but a holy sign of any holy thing: 
The Master of sentences in the .1. chap. the dist. and .4. book.  or▪ A visible similitude or likeness of any invisible grace or pardon. So that it may justly be said, Accedat verbum ad elementum, & fiet Sacramentum: that is to say: When the word is joined with the element, it is made a Sacrament. And now, out of doubt, here is an element, to wit, the water: And hereupon comes the words of the Priests, by which it doth receive a gracious power, to participate unto men an unvisible gift, even as well as the holy ointment, or any other sacrament of the holy church, ergo is it likewise a sacrament. And hereupon it doth follow, that the holy ashes also is no less. Item▪ the Priests spittle. Item, the Palms. Item, the wax candles, and all other elements, which our dear mother the holy church doth likewise consecrated, hallow and bless, to the end they may assist men by some inward power: all such must likewise be sacraments. Make the reckoning then, and note whether we shall not have a notable company of sacraments.  
And whereas some men will say hereupon, that there is, or must be a difference between these, and the seven sacraments: 
Henricus de V●●maria upon the foresaid text of the sentences  because that the seven sacraments do not only betoken things, but do also of themselves minister mercy and grace, and that the other can not of themselves give any grace, neither be the occasion of any: that is plain blasphemy against the holy church: as is evidently to be seen out of the lectures, readings, and exorcismies or conjurations, which she doth use over the said elements, whereby they do receive as great power at the lest, as any of all the seven Sacraments have: as you may plainly see in the Mass book. Otherwise men might say that all her lectures or readings and exorcismies or conjurations, were unnecessary, without power, and of no value: which is plain blasphemy. And if men would say then, that all these small Sacraments are contained under the Sacrament of penance, seeing that satisfaction is included under penance, and that all these do tend to the doing of satisfaction for our sins, & therefore are contained under satisfaction: that would not sound well: for this allegation would always be brought in against it, that baptism and the holy oil or ointment, and Confirmation, with all the rest of the sacraments, must all likewise be contained under penance: seeing all they (as is heretofore declared) do justify men Ex opere operato, or by the merits of good works, and so are reckoned for good payment and satisfaction. And therefore as touching this matter, we must conclude thus: That this remaineth only at the will and discretion of our dear mother the holy Church of Rome: so that she may ordain and establish as many sacraments as she list, and in the mean space make us believe that there are no more but seven. And so might it well be said, that the number of seven is here to be understood for an endless number, as hath been written before.  
And now, as touching the holy ointment, wherewith they do use to anoint the sick, when they lie a passing, Gentianus doth establish that very finely by scripture, as specially, where Saint james saith: If there be any sick among you, let him send for the Elders of the congregation, and let them pray over him, and anoint him with oil, in the name of the Lord: and the prayer of the faithful shall comfort the sick, and the Lord shall restore him: and if he have sinned, it shallbe forgiven him. Whereby our holy mother doth understand, that whensoever any body lies a passing, so that there is no more hope of life in him, the Priest shall then anoint him with holy oil, bless him with crosses, and conjure him with certain words, and then he can never come in hell: for all the devils will run away from before the crosses, like a dog before a fli●che of bacon. And therefore must he take up his lodging, either in the suburbs of hell, or in Purgatory, where he shall have his house hire and firewood free, till such time, as he (with soul Masses and Pope's pardons) have gotten a plat of ground in heaven, to build a house thereupon, of merits and good works. And this same oil is of such power, that through it all our sins are forgiven us, according to that which the Priests mumble out in their Mass: 
In the Mass book.  Per istam sanctam unctionem & piissimam suam misericordiam, indulgeat tibi Deus, quicquid peccasti per visum, per and itum, odoratum, tactum, & gustum, etc. that is to say, Through this holy ointment, and by his meek mercy, will God forgive thee all thy sins, what soever thou hast committed, by seeing, by hearing, by smelling, by feeling, and by tasting, etc.  
Consider now, what can you look for more to enjoy by the precious blood shedding of jesus Christ the son of GOD, than that, which the Priests do bear us in hand to give us, by the power and virtue of their holy oil? These Heretics may (if they will) hold f●st on the offering up of the body and blood of jesus Christ: but the good Catholic subjects of the holy church of Rome, will in no wise forsake this holy ointment. We will rather bid Christ himself Adieu, than we will suffer such a precious thing to be wrong out of our hands. It is very true, that these Heretics do herein again mock with our dear mother the holy Church, saying, that our Priests are like unto Apes and Monkeys, which will counterfeit every thing that they see done before them, though they have neither knowledge nor understanding of the matter: and this do they allege hereof, because that Mark doth witness, 
Mark. 6.13.  That the Apostles had received the gift of the holy Ghost, whereby they did make the sick whole with their prayers, and with anointing or laying on of hands, or by some other apparent token. As it doth likewise appear in Paul, 
1. Cor. 12. 2●.  who amongst other apparent gifts of the holy Ghost, did likewise deal with this gift of making the sick whole: and he himself did show a notable token over the dead, 
Act. 20.10.  falling upon the dead carcase, and embracing it in his arms: As we read also of the Prophet Eliseus, who did the like over the dead child, 
2. Reg. 4.34.  stretching forth his feet and his hands, and set his mouth directly on the mouth of the dead, and his eyes on the eyes of the dead: and so he with these notable tokens, jointly with his devout prayers, did revive that dead carcase. But now, seeing there are no more such gifts amongst the Congregation (for that now the preaching of the Gospel hath no need of any new establishing by signs and miracles) therefore will these Heretics say, that it is but very Apes play, to use outward tokens, where they have no inward power nor might, which may be showed with the sign or token. For otherwise the Priests must rub all blind men's eyes with spittle and clay, and stretch themselves out upon all dead carcases: which were a very beastliness, seeing they have not the power to make the blind see, nor to revive the dead: neither can they (with their oil) make any sick man whole. And therefore they were better to burn the oil in their lamps, or grease their boots withal, rather than so to dissemble and mock with God and his word: This talk these Heretics have, when they are gathered together: but we do not pass for them one hair. For when we shall find any of those, that would grease his shoes with that holy oil or ointment: yea, if he will not pray unto it, and worship it upon his knees, as though it were God himself, him we will burn in stead of oil, and make a good fire of him▪ For we will stand unto the words of james, & the example of the Apostles, whether we have the power to make whole or no: we go forth with our matter, even as we also grease the children's eyes with clay and spittle, although we have not the power to make the blind see: yea, and although the children are not blind, it is enough for us that our mother the holy Church hath so ordained. Notwithstanding it is here greatly to be noted, that master Gentianus hath gone about to declare his innocency herein, saying, that he did bring this in only by manner of example, and as children play in jest: For otherwise, if it were in earnest, he would bring in other manner of stuff: for he could say so much to the matter, as he would quickly stop the mouths of the Heretics, as men may easily judge by his goodly utterance, and by his great learning, which doth appear of him on all parts.    

Here doth follow the declaration upon the fourth part of Master Gentianus Epistle, treating of the praying to images: How they are holden and ordained in the Church of Rome: And also of this word or name Idololatria, of the idolatry of the Heathen, of praying to Saints, and of the Sacrament, with such other like matters.  

The first Chapter. Of the name Idololatria, and that men aught to pray to Images, w●th such prayers as do appertain unto those, after whom the images are made. And of the good fellowship and agreeing in one, which is betwixt the jews and the Church of Rome, and of the hallowed Agnus Dei.  

Of invocating images look the 4. leaf and 13. chap. of the 2. part.  THe fourth part is a weighty matter, and of great importance, which doth make master Gentianus have an unquiet mind, as he himself doth say: to wit, That these Heretics have no more respect unto these old and devout Catholic men, but for to esteem them for servers of false Gods, & worshippers of images, and do call them Idololatras that is, Idolaters. Alas, is not that great pity? And are they not marvelous much to blame? 
In the council holden at Nicen in the 1. session in th● Anathematisme.  whereas our dear mother the holy church can in no wise bear with this name, nor hear of it: but hath finally concluded, commanded, and ordained, upon pain to be banished, accursed, excommunicated, & anathematized: That no man shall name her Saints, 
Idola.  by that same Greek word Idola, which is as much to say, as an image, or likeness, yea, and hath flatly determined, that from henceforth this same word shall no more be taken properly for images or likenesses made after any man, or other thing to their worship, like as it hath evermore from time to time been taken and used, aswell by the greeks as latinists: but shall now be taken for nothing else, but only for the false Gods of the Heathen or jews, and such images as they heretofore have used in their Temples: Insomuch that the very natural and proper name and similitude of this word, is wholly transubstantiated, and turned into an other substance and being.  
And therefore these Heretics, are very much to blame that they will come and plague our most dear mother, yet again anew, with this word Idola, & say, that the good Catholic people, and Subjects of the holy church of Rome, are very Idolaters, because they do greatly esteem, and worship the images of our Lady and of other holy Saints, and do kiss them and lick them, and trim them up, with goodly garments and jewels, (setting candles burning before them,) because they cannot see without candles, and cense them with sweet incense, and sing Hymns and other songs of praises devoutly before them: and because they carry them about upon their shoulders, for that they cannot go themselves, and fall down upon their knees before them, and say to them, Our father which art in heaven. They set them upon Altars, they go to them on Pilgrimage, to get health and good luck in their affairs, and do even as much worship to them, as the ancient Romans, and greeks, or as the Israelites did unto their false Gods.  
Now upon this these Heretics say, that it is very ill done of them, and will prove them to be very idolaters and worshippers of false Gods: but the blind heretics do not perceive that our images are no idols, but holy Saints, 
Images are Saints  which do many and great miracles. Neither will they understand, how that our dear mother the holy church of Rome hath commanded us so to do. For all the holy catholic teachers have very friendly and jointly concluded, that all images aught to be worshipped with like worship, 

This history is written in the golden legend. Also in the book of Leander Albert of Boulogne, which he hath named the description of Italy in the 164. leaf of this book printed in the year 1550.  
Item it is written by Vincent Lirinensis. And so forth by brother Bernarde of Lu●enburgh Doctor of folly in the 11. part of the 4. book called Catalogus Haereticorum. Thomas part .3. Quaest. 25. Article. 3.   as doth appertain unto such, after whom the said images are made, as the good and holy man Thomas de aquino hath plainly written. Yea, because that he did handle that matter so exactly, there was a crucifix in the city of Naples which spoke to him, saying, Gentle Thomas thou hast written well and truly of me, what reward wouldst thou receive? Whereupon he did make answer to the crucifix, and said: I will have nothing else but even thyself.  
Now whether the same crucifix was of Gold, or silver, (because he was so far in love with it above all other things) that I cannot tell, but I know very well, that he hath written wonderfully for the advancement of prayer and worship to be done to Images: and is for that cause likewise by Pope john the .21. canonised for a Saint. For he hath concluded (wherein our dear mother the holy Church doth likewise follow him) that while Christ is prayed unto with Latria, 
Latria.  which is to say after their interpretation, with the spirit as God: men shall likewise pray with Latria unto his Image, which is with a coal, or with a Pencil painted upon a wall, and likewise worship it as God himself: if it be so, that it be painted with long hair and with a round Trencher behind his head, and holding up his two fingers, and having the world with a cross upon it in his hand: for even such a fellow is the right salvator mundi. 
Bonaventura super senten. lib. 3. dist. 9 quaest. 2.   
The worshipful Master Bonaventura doth likewise establish this matter: yea all the writers of the sentences have generally so ordained and concluded hereupon, insomuch that these Heretics aught not now to doubt any more of the matter. Yet it is very true, that Durandus would not allow of it, but did rather directly withstand it, saying plainly, that Images aught not to be prayed unto, with the like honour as those after whom they were made or painted. But all the rest were offended with him, for that he refused to follow the authority of the holy church. And perhaps, if he had not written so as he did, he had been canonised, as well as Thomas de Aquino. Notwithstanding that a certain Spaniard called Perezius, did follow him in that point, saying, That stones and blocks aught not to be prayed unto & worshipped with Latria, as God, considering they do always remain stones & blocks, 
this is reversed by brother B●rnard of Luzenburge & Leander Albert and other beside.  how muchsoever they be hallowed or conjured by any body. But he is far out of the way in this matter: For first we know, that Saint Thomas de Aquino, was taught by Saint Peter and Saint Paul, so that he could not err, and after that, hath our dear mother accepted his opinion for the best. And wherefore should she not? For, seeing that a simple priest can with five words, of a little round cake, make a God: wherefore I pray you, should not a Bishop or a Suffragan make of a goodly gilded Image a God also? That were to put little trust in our dear mother the holy church. Therefore we must remain steadfast upon the common opinion and judgement of our dear mother the holy church of Rome. For a final end, the Heretics do us great wrong to call us servers of false Gods, worshippers of Images and Idolaters, even as the jews do, who cannot found in their hearts, to bestow any honester name upon us. And therefore saith Master Gentianus, that some good people, which see deeper into the matter, mistrust that these Heretics should have some secret intelligence with the jews: yea, should play booty & be in pension with them, to maintain friendly conversation with them, yet he addeth unto it, that he for his part doth not believe any such thing, whereby it seemeth, that he would herein a little flatter and anoint their mouths with Honey, to please them withal: but it is not so, for he speaketh in this behalf, as doth become a good and stout Catholic subject of the holy church of Rome. And besides that, he should have done these Heretics a great deal to much worship, if he should have yoked them in a Wagon, with the nation of the jews, who (as we have heretofore plainly set forth) are the very best founders and chiefest fountains and wellsprings of all the ceremonies, and institutions of the holy Church of Rome.  
It is very true, that our dear mother hath amended them, and brought them into a better order, for that her wisdom and understanding doth far exceed the wisdom of Moses and Aaron: And therefore hath she in place of one temple of Solomon, caused to be builded upon mountains and hills, and other high places, above a hundred thousand: and in place of three or four altars, which they had, she hath set up so many, that they are not all to be told over in seventy years. Although in deed (as before is rehearsed) the example and pattern doth proceed from the jews, and is borrowed of them: which shadows and figures our dear mother hath followed very diligently. 
Heb. 9 throughout. Col. 2.17.18. Gal. 4.9.10. and so forth.   
Therefore, whereas these Heretics will (with the Apostle to the Hebrews) defend and say, that all the figures and shadows of the old Testament were ended, and clean taken away by the coming of Christ, and aught not to be used any more, is rank heresy. And truly, they do thereby sufficiently declare, that they have no understanding with the jews, neither in white nor black. 
The faith of the jews out of Moses law.  For the jews hold that for the principal article and foundation of their belief, to wit, that the law of Moses with all her ceremonies, & figures, shall never be taken away, nor altered, but shall continued in her Esse for ever, like as it doth appear by their teacher Rabbin Moses Henmaymon, who wrote a book of the thirteen articles of their belief.  

Ceremonies of the Lutherans.  This tendeth likewise as right as a line, against the doctrine of the Lutherans and Zwinglians, who take upon them to defend stoutly, that men aught not to use any other ceremonies, than only such as Christ himself and his Apostles have ordained. And therefore will not they have in their temples any altars, nor guilt images, 
1. Cor. 14.29.  nor any other such like ceremonial things: but will only, when as they are assembled together, that nothing else shallbe done, than, like as Paul hath taught, after that every one hath sung a Psalm, 
1. Cor. 11.2.25.  or declared some text of Scripture, or some open declaration or exposition, and all tending to edifying: 
This is in the decrees chap. vasa. de consecra. dist. 1. And it was the Proverb of Bonifac● of the martyrs & Bishops.  or (as he saith in an other place:) That which we have received of the Lord, etc. And now they are so gross, that they do not note, that it was so, In illo tempore, that is to say: At that time, when there were wooden chalices and golden Priests▪ but (as the good martyr Bonifacius, and after him Durandus have ●aide) the leaf is now turned: because now we have wooden Priests, and golden Chalices. For now is the authority of the Church, and the serving of God, waxed a great deal f●tter, than it was in the time of the Apostles. And therefore can the holy Church now agreed a great deal better with the jews. And so have commanded very straightly, 
Look the foresaid Chap. Vasa. In the Decrees and that which followeth. And the council, Tribur. Can. 9  that there shall no more Mass be ministered with wooden Chalices, for that God shall not be moved to wrath in such a thing, wherewith he aught to be pleased, as if they be of gold and silver, as it hath been concluded in the Councils of Triburensis, and Remensis, and so entered in the decretals. For she will (according to the manner of the jews) set forth her serving of God bravely with gold and silver: yea, the more that the religion, and the Gospel do take ●o them, the more will she have the jewish manners and ceremonies used. So that Master Gentianus should err very fa●●e, 
Look the whole first dist. de consecrat in the decrees.  if he should go about to resemble the Huguenotes and calvinists to the jews, who do agreed so well in one with our dear mother the holy Church of Rome, that they piss both in one quill, and have all studied in one school. But these Huguenotes will have all things after their own mind reformed according to the Gospel, as it was in the time of the Apostles, and therefore we will let them go, with a good year, and hold us fast to the jews. For our holy father the Pope himself doth bear the jews very good will, 
A synagogue of jews at Rome.  and doth show them all the friendship he can, or may. He doth keep a great many of them, in his city of Rome, and lets them have one or two of the best streets that be there.  

This task hath authority without Italy. But within Italy is a pound Turnoys changed to a pound Sterling.  Yea, he is fast in their pension: for of every jew that will have a synagogue in his house, the Pope hath thirty pound Turnoys, which is seven Ducats, and six sterlinges: and if they will have licence to set up one openly, than the price is set up in the Pope's reckoning chamber, at sixty pound Turnoys, which is fifteen Ducats. Note what fearful blasphemy should it then be, to say, that the Huguenotes were in pension with the jews likewise, for that thereupon it must needs follow, that they should be companions and brethren with our holy father the Pope: Not, 
The Pope agreeth better with jews, Turks, and Heathen, than with Huguenotes.  not I warrant you, he can agreed much better with the jews: yea, with the Turks & Heathen, better than with the Huguenotes, which go about to reform his holy Sea, according to the Gospel: he can neither abide the sight nor smell of them▪ yea, and the matter is so far gone, that he would allow them an assembly and meeting together, as he doth the jews, for a small piece of money, to the end that he might set a 〈◊〉 upon them, and burn them all up, where he might catch them, or come handsomely by them.  
It is most true, that the jews do likewise call us Worshippers of false gods, and idolaters, that is, Prayers to images, and do herein agreed with these Heretics: but they are therein to be ●orne withal. For they have learned it of old out of their Bible, and also out of their Prophets, who knew nothing at all yet, of the goodly and Hellish (I forget myself, I should have said holy) ordinances of the Popes of Rome: neither did they understand, that the images must be prayed unto and worshipped, even as the thing, after which they are made and fashioned.  
For Saint Thomas de Aquino, that heavenly English Doctor, was not yet in place for to teach such things, neither had▪ they yet heard any tidings of our Saints, nor of all the miracles which they do, nor that the mild Empress Irene had not yet scratched out her sons eyes, to bring to pass (by the good assistance of the second council of Nice) the worshipping of images again. And therefore the Prophets knew not yet the difference that is betwixt Latria, 
Look the .13. Chap. of the second part.  Dusia, and Hyperdulia: and therefore did they condemn all such, as did pray to any images, for worshippers of false gods, without making any difference or exception between the Catholics and the Heathen.  
And now, when the jews do read the same, they think that the Prophets did speak as well of our dear mother the holy Church, as of their forefathers. And then that which the Prophet jeremy saith: 
jere. 7.17.  That they did offer Cakes to the Queen of Heaven, that do they think to be spoken of by such as call our Lady, The Queen of Heaven, 
Queen of Heaven.  and do offer to her Cakes, Flawnes, Tarts, and all kind of proper things, without care. But these heretics do know better▪ yea, their old shoes do know, that the Prophets speak to the jews, and not to us. For we were yet unborn, and therefore we may not seem to take it upon us: for he that is not ytchie hath no need to scratch, and he that is not scabbed, hath no need to claw. And yet they pretend so, as though they knew no other, and do not forbear to blare us out for worshippers of false gods, and idolaters: therefore shall not they go free with the jews. And it is not to be thought, that they should have any secret conference with the jews, as Master Gentianus hath very learnedly considered and noted, yet hath he dealt very grossly in one point, where he doth so spitefully blame the jews, for their golden Calf, saying, 
Golden Calf.  that our dear mother the holy Church of Rome hath never been brought unto so great a folly as that. Truly, if this had not proceeded from him even of a pure and simple Catholic zeal, it might almost be taken for a blasphemy and an heresy.  
For although it be very true, that the holy Church hath no golden Calf: yet hath she not therefore forgotten to follow herein the trace and footsteps of the jews, her good schoolmasters. For in place of that that Aaron the high Priest once hallowed the golden Calf, our dear mother hath ordained and set forth, that the Pope of Rome (who undoubtedly is established in Aaron's place) shall yearly hollow and bless a certain number of lambs of wax, which he doth call Agnus Dei, 
Agnus Dei.  that is to say, The lamb of God: or, The son of God, which hath taken away the sins of the world: and being slain as a lamb for us, hath released us from the bondage of the devil, even as Aaron and the jews did name their Calf: The God which had delivered them out of the slavery of the land of Egypt.  
And now, although that a Calf is better than a lamb, and gold of much greater value than wax: yet our holy father the Pope of Rome hath such a notable devise of Alcamistrie, that he will for these lambs bring good fat Oxen into his kitchen, and lumps of gold which will not be much less worth than the golden Calf of the jews: for the power of these lambs is so great, that it is unspeakable. And that may be perceived out of the Latin verses which Pope Vrban did once sand with five such Agnus Dei, to the Emperor of Graecia, 
In the book called Ceremoniale Roman. Eccle.  for a great and solemn present, which verses are these that follow: 
Balsamus, & munda  
cera, cum Chrismatis unda,  
Conficiunt Agnum,  
quod munus do tibi magnum:  
font velut natum,  
per mystica sanctificatum:  
Fulgura de sursum  
depellit, & omne malignum.  
Peccatum frangit,  
ut Christi sanguis, & angit.  
Praegnans servatur,  
simul & partus liberatur.  
Dona defert dignis,  
virtutem destruit ignis.  
Portatus munde,  
de fluctibus eripit undae▪   
That is to say: 
Balm, virgin wax, and holy water,  
an Agnus Dei make:  
A gift than which none can be greater,  
I sand for thee to take.  
From fountain clear the same hath issue,  
in secret sanctified:  

All these virtues are ascribed to the Agnus Dei, or lamb of God.  Aynst lightning it hath sovereign virtue,  
and thunder cracks beside.  
Each heinous sin it wears and wasteth,  
even as Christ's precious blood:  
And women whiles their travel lasteth,  
it saves, it is so good.  
It doth bestow great gifts and graces,  
on such as well deserve:  
And borne about in noisome places,  
from peril doth preserve.  
The force of fire, whose heat destroyeth,  
it breaks and bringeth down:  
And he or she that this enjoyeth,  
no water shall them drown.   
Now my masters, how like you this sauce? Let us now see, if the golden calf of the jews had such might and power. Not, that was far from home. Neither do the jews ascribe any such thing to their calf: but did even simply think▪ seeing Moses was away, that they would have some apparent thing before their eyes, which should put them in remembrance of their deliverance by God: and therefore they did call it, The God which had delivered them out of the land of Egypt, as our mother the holy church doth likewise commonly say, by an old rotten block▪ Behold, there is your God, which was hanged upon the cross for you: or, There is our Lady which hath done great miracles. So that their Calf is not to be compared with our Agnus Dei. But now, seeing the jews do know nothing of all this, neither do understand of what power this is: therefore may they justly think, that their golden Calf and our Agnus Dei, are both children of one mother. So that Master Gentianus had done much better (speaking under correction) that he had not so quickly and spitefully blamed them for that matter: lest now they should say, that the pot doth blame the kettle for being so black with smoke.   

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

Look also the 4.5. and 6 cap. of the 2. part.  ANd now, proceeding to the conclusions which Master Gentianus doth add hereunto, which (I assure you) are very fine and spiteful witty, & is a very learned piece, which the schoolmasters of Loven call Argumentum cornutum, that is to say, A cornet or horned Argument, because he doth herewith thrust all the Huguenotes as far backwards, as a lusty young ox would crush Paul's steeple in pieces with his horns. Mark now, this is his argument: If the sacrament of the Altar were not prayed unto, then were Christ no God: and now Christ without all doubt is God: Ergo these Huguenots must needs be damnable Samosatenes, which deny the Godhead of Christ.  
That hitteth as jump as six fingers in a glove: For the holy church hath once for all resolutely concluded, That the bread of the sacrament, is the very body of Christ, as long and as broad as it did hung upon the cross. Then it must needs follow, that whosoever doth not believe that, doth therewith also not believe, that Christ is God: or else must men needs say, that the Church of Rome hath erred, which were so dangerous a matter, as would make the brisles of a wild Boar to stand on end. It is very true, that Christ did not command us to pray to it, but said simply, Take, eat, etc. And neither Saint Paul▪ nor any of the Apostles did ever know of any praying to it. But what is that to the purpose? Seeing men are sufficiently informed, that they had not yet that power to make goodly pixes, or sacrament houses, to lay him in, and to carry him sometime about in procession under a Canopy of silk: The followers were then to many: they had not the leisure nor time: neither was the dearly beloved and eldest daughter of our dear mother the holy church of Rome as yet borne, to wit, 
Peruse the 4. chap. of the 2. part.  Transubstantiation. But as soon as that blessed babe was brought into the world, by the mean & faithful help of that good middewife called, Theologia Sophistica, and was nourished up with the sweet milk of her dear mamme and nurse Concomitantiae, then came first in sight jointly withal, The praying to the sacrament: and then they lodged their God in the half moon, and shut him in a goodly golden coffer or pyx, till the time that he should go abroad with the Giant in the procession to quicken his spirits a little, and then they will dance before the Bride with a fife & a drumbe. And thus doth this witty conclusion and argument of Master Gentianus proponing remain so fast and firm, as a reed, which is shaken to and fro with all winds.   

The three Chapter. Of praying to images, and especially to the cross, and of the great power and advantage of the cross.  

Touching this turn also to the 1. chap. of the 4. part.  Now, after the praying unto shapen gods, he doth begin again with praying to images, and to the cross, which is from the Ox to the Ass: and surely, he hath conceived that very wisely, where he saith, That we may not pray to the cross, as to a creature, or to a similitude or likeness: For there was never any man so frantic or mad, which would pray to any thing in stead of God, as a bore and simple creature: yea, the jews themselves (as we have seen) when they did pray unto their golden calf, did it not in worship of the golden creature, as a creature: but in remembrance of him which had brought them out of the land of Egypt: as they well witnessed themselves, in naming it by the name of him, after whom they had made it. The like have the Heathen always done: and in consideration thereof, they did call their images, idols, or simulachra, that is to say, Likenesses or images, because they did (in making them) attribute unto them the power of God. And therefore did the Egyptians pray unto those creatures, wherein they perceived best Gods goodness to be declared towards us, as Oxen and Cows, the Sun and the Moon, and other creatures, wherein they found any special help or comfort: as is to be seen by justinus, Athenagoras, Arnob. August. Lactan. Eusebius, Orosius, and other such like, which have written against them: and very notoriously out of Esaie, who speaking against the jews, said, That God by his eternal and unspeakable power did make heaven and earth. And then he doth demand of them: Like unto whom then will you make God? Or wherewith will you make his image? Giving them thereby plainly to understand, that they did not pray to their blocks and stocks only as simple creatures, but that they did (through such resemblances & likenesses) think to have an image, and so a remembrance of God: even as Master Gentianus doth here likewise allege. And it was also thus concluded in the second Council of Nice. For sure, 
Look the 13. chap. of the 2. p●●t.  a calf may conceive and see, that our dear mother the holy church hath this discretion, as well as the idolatrous jews and Heathen. It may well happen, that some simple people, and old devout wives do esteem that block or stock itself (where it standeth) for a very God: especially, when he beginneth to laugh upon them, or else to weep bitter tears for great pity. But what then? That is satisfied by their good intents and devout meanings, which the holy church doth apply to the best. Yet notwithstanding, her own ground and foundation is no other, but even the same ground of the jews and Heathen. Always excepted and to be considered, 
The Image of the cross prayed unto.  that the image of the Cross hath a special prerogative before all other images & likenesses: for it is like to the Sexton's Cow, and therefore may graze in the churchyard: and she is by our dear mother prayed unto with a three fold devotion more than other.  
But now, that I do not forget the cross of pardons, which is commonly set up in the church, when any bulls or letters of pardon are come down from Rome: which cross hath even such power (unless men will make the Pope's Legates rank liars) as the offering up of the body & blood of jesus Christ upon the cross for our sins. And yet we must beside all this, pray unto and worship all small or ordinary crosses with Latria, that is to say, with such worship, as doth appertain unto God only: according to the order & common rule of their school here before rehearsed & spoken of. After this now, the very wood of the cross which came from Jerusalem, 
john Tekel the Pope's Legate, and after that Bishop of Mentz, did preach this at Franckfort, anno 1517. Latria. Read the writers of Sent. which have altogether concluded this after this manner.  and which Christ was crucified upon, must be by us worshipped as a creature for it own proper worthiness, & prayed unto with Hyperdulia, that is, with such worship, as is ascribeth unto the virgin Marie▪ especially considering the great miracle that is thereupon to be seen: which is, that it is so waxed & increased, that the pieces thereof would lad a good Hulk. And lastly, in reverence of the most holy cross, we must worship all other tokens & similitudes of the same▪ Wherein our loving mother doth attribute great pre-eminence to the holy cross in respect of that which she doth show towards all the relics and holy things. True it is, that (most devoutly) she doth worship a heap of spears, wherewithal Christ his side was pierced, and two or three dozen of the very same nails, which our Saviour was nailed with on the cross: yea, she hath also ordained a holy day in ●●uerence of the same, and hath appointed a special Mass for it: namely, In festo Lanceae & Clavorum Domini. And then greets the same most friendly with a Sonnet, 
The feast of the Spear & Nails of Christ's passion.  wherein she singeth thus: 
ave ferrum triumphale,  
Intrans pectus tu vitale,  
Coeli pandis ostia,  
Fecundata in cruore,  
Foelix Hasta nos amore,   
Per te fixi saucia, etc. with the rest that followeth, which in our tongue might thus be englished: 
All hail, O Spear triumphant,  
which piercing Christ his side,  
commandest as thy servant,  
heaven gates to open wide:  
O happy Spear and blessed,  
died Crimson red in blood,  
Of love save us distressed,  
vouchsafe to be so good, etc.  Thereafter hath she yet four or five of the right sponges, wherewithal Christ was refreshed with vinegar, 
Sponges.  which she devoutly doth lick and kiss, and reserves for a singular relic. Moreover, she hath the very natural tail of the Ass whereon he road, 
The Ass tail. The Manger.  and the same Manger wherein he lay, whereof she makes great store. But what is all this to be compared by the reverence which she doth show to the holy Cross? For admit she doth worship five or six Spears, and some Nails, yet will she not worship all the spears, which are used in the wars, nor all the nails which are made in the smiths forges, nor all the sponges which grow in the sea, nor yet all the tails wherewith the asses are covered behind, nor all the mangers wherein horses have their provender, (like as she doth permit to worship all the crosses which can be made) for than you should counterfeit the Ape to nigh: yet may it seem strange to some, whether all other relics or holy things have pissed against the moon because they cannot attain to the like preferment. For all the rods of right might challenge the same privilege, in worship of the rod wherewith Christ was scourged, and all ropes in worship of that with which he was bound, & all haithornes in worship of the thorns wherewith he was crowned. But it behoves them to be content with their portion, for they are sufficiently provided for: & if sobeit the holy church doth please to attribute more to the cross, it proceeds of her mere liberality, and of the special love which she doth bear to the same, which for the same cause she reverenceth more than the very body of Christ, which did hung on the cross, or than his blood which he hath spilled on the cross. For we can not perceive, that in reverence of the body of Christ, all bodies, & much less, all similitudes or likenesses of the body are had in reverence or worship: like as not only all crosses, but all figures & likenesses of the cross are worshipped, reverenced, kissed, and licked in reverence of that only cross whereon his body did hang. But it hath thus pleased our loving mother the holy church: and not without most great and weighty occasions: for without doubt, the likeness of the holy cross is of of such great power & singular virtue, that the devil doth take it for a bulbegger, and flies from it, as a dog doth from a piece of bacon. Like as evidently appeareth in the golden Legend of Saint Christopher: and in a number of other legends, where almost for fear he beraied his breech, so soon as a cross was made. And it is also the cudgel wherewith he was once beaten, like as we may plainly see on all altars, & in processions, where our Saviour is counterfeited knocking with a cross upon the gates of hell, at which all the devils run away as though they were possessed. Moreover, it is the token with the which God hath created heaven & earth: and that is it which Esai would say (according to the exposition of our holy mother the church) saying thus: Who hath holden the waters in his fist? Who hath measured heaven with his span, & hath comprehended all the world in their measures? Who hath weighed the mountains & hills in a balance? Which is to say, that God did (with three fingers) make a cross, when he created heaven and earth. Item, our holy mother the church saith beside, That Moses did with the figure of the cross change the bitterness of the waters in the wilderness, and caused the water to flow out of the stony rock. And although the scripture doth not make mention of any cross, but only of a rod wherewithal Moses did strike: yet our mother the holy church hath thus expounded the same, supposing that Moses did the like to the Bishops now, who with their staff do make a cross & so bless the people. she hath also feigned, that those which do sprinkle their thresholds with the blood of the Paschal lamb, & thereon set the figure of a cross, that the striking Angel by means of the cross doth pass by it, like as we have out of their sequences, (which they upon the cross days, named Inuentio S. crucis, sign) here above rehearsed. Besides that, the same which Ezechiel doth mention of Tau, 
Ezech. 9.4. Tau is an Hebrew word, signifying with us a token. For that which Ezech. doth call Tau, that doth john expound for a seal, Apo. 7.3.  that is to say, of the token or seal, which is set upon the foreheads of the elect, thereof hath she also made a cross: albeit that the letter Tau doth resemble the figure of the cross no more than an apple doth an oyster: for the one is written thus, ת & the other thus, ✚: notwithstanding she doth not take the matter so near: we must (for clowns) sift meal through a lattice, and set them packing after the homeliest sort, then may they bake their bread as they list. This once is the issue, that all cursing and conjuring, all hallowing and blessing, all mysteries and consecrations must be made with crosses.  
The holy Mass is likewise full of crosses from one end to another: sometimes with two at once to save both body and soul, or to change both bread and wine: sometime with three together, in worship of the Father, Son, and holy Ghost: sometime with five at once, in reverence of the five wounds of Christ jesus. The blessed holy water is made with crosses, the wax candles, the salt, the holy oil, the palms, 
Thom. de Aquin. in the exposition of the Mass. Gu●do de monte Roch. in Encheir. sacerd or the Pamphlet of Priests, in the title De Sac. Euc. Seek also Durandus and Innocent, for they do expound these crosses also in like manner.  the Agnus Dei, the holy ashes, and all the implements pertaining to the Priests, are created with crosses: yea the Priests themselves without crosses cannot be made Priests. In all processions the cross must go before. Upon all babbles, toys & sacrament boxes must stand a cross, lest the devil should put in his nose: yea, upon all wafers & trinkets, upon churches & upon steeples, & also upon coin, & upon Mammona iniquitatis, a cross must simper.  
To conclude, the cross hath an oar in every boat, and hath a place in all the ceremonies pertaining to the holy Church of Rome. There can not a Pageant be played, but she must have a part: yea, a Nun durst scarce let a fist, but she must bless herself with a cross. And the Priests are never worse at ease, than when they have never a cross in their purse. Therefore, it is not without great & urgent occasion, that our holy mother doth hold the cross in such honour: in so much as she hath for her sake, ordained and instituted three or four holy or festival days, as namely, Inuentio crucis, Rogationum, Exaltatio crucis, and other such like. 
Look the 16. chap. of the 2.  She hath also a special Mass in honour of the holy cross, which she names, Missa de sancta cruce: and a service called, Officium de sancta cruce. And beside she hath more ordained and charged, 
Look the 16. ●2.  that we should upon the good Friday after Maunday thursday, devoutly and sadly creeping along the ground upon our bore knees, worship the cross, and there bestow a good fat offering, and liberal alms to the benefit and maintenance of the poor Priests, so that they with crosses in their purses, might be preserved against the devil. Whereunto she hath frankly given a great heap of pardons to those which with great devotion do the same. For she doth esteem and believe, that the cross hath no less force than the blood of jesus Christ the son of God. For behold, these are the words with the which she causeth the cross to be consecrated or hallowed.  
Oramus te Domine sancte pater, etc. ut digneris benedicere hoc lignum crucis tuae, ut sit remedium salutare generi humano, sit soliditas fidei, bonorum operum profectus, & redemptio animarum: sit solamen & protectio, ac tutela contra saeva iacula inimicorum, etc. That is: We beseech thee, O Lord heavenly father, that thou wilt so bless this wood of the cross, that it may be a healthful help to mankind, a confirming or strengthening to faith, a furtherance to good works, and a redemption of souls: that it may be our comfort, our safeguard & defender against the noisome darts of the enemies, etc.  
What can we ascribe more to Christ jesus the son of God for the help & consolation of man, than our mother the holy church doth ascribe here unto the cross? yea all that Christ hath ever done, & all the good which can be thought, that hath she in like manner attributed to the figure of the cross. For these be her words: 
Ista suos fortiores  
Semper facit, & victores,  
Morbos sanat & languores,  
Reprimit daemonia.  
Dat captivis libertatem,  
Vitae confert novitatem,  
Ad antiquam dignitatem,  
Crux reduxit omnia.  
O Crux lignum triumphale,  
Mundi vera salus vale,  
Inter ligna nullum tale,  
Frond▪ floor, germine:  
Medicina Christiana,  
salva sanos, aegros sana,  
Quod non valet vis humana,  
Fit in tuo nomine, etc.   
That is to say: 
It makes her soldiers excellent,  
and crowneth them with victory,  
Restores the lame and impotent,  
and healeth every malady,  
The devils of hell it conquereth,  
releaseth from imprisonment,  
Newness of life it offereth,  
it hath all at commandment.  
O Cross of wood incomparable,  
to all the world most wholesome:  
Not wood is half so honourable,  
in branch, in bud, or blossom,  
O medicine which Christ did ordain,  
the sound save every hour,  
The sick and sore make whole again,  
by virtue of thy power.  
And that which man's unableness,  
hath never comprehended,  
Grant by thy name of holiness,  
it may be fully ended, etc.   
Behold, here may you see that Christ jesus is deprived of his right, & the same is given to a wooden Cross, so that it is not without just cause, that the Catholic children of our holy mother the Church do name themselves servants and slaves of the Cross, singing thus: 
servi crucis crucem laudent,  
qui per crucem sibi gaudent,  
Vitae dari munera,  
dicant omnes, dicant singli:  
ave salus totius soecli,  
arbour salutifera:   
That is to say: 
The servants of the holy Cross,  
her praise to heaven let them toss.  
And they which in the Cross rejoice,  
and of the gifts of life have choice,  
Let this of all, both old and young,  
in solemn sort be said and sung,  
O holy Cross which canst prevail,  
O tree of life, All hail, All hail.   
Therefore neither is it any marvel, that she doth call upon it so devoutly, and prayeth that it may defend us from all adversity, crying with a shrill voice: Ecce lignum crucis, venite, adoremus, That is to say: Behold, here is the wood of the cross, come let us worship it. And also, O crux spes unica, auge pijs justitiam, dona reis veniam, That is to say: O holy Cross our only hope, increase righteousness to the godly, and pardon the offences of the wicked. It is no wonder neither, that she doth so friendly flatter and coll it even like as the she Ape doth her young ones, with all manner of pleasure she can devise. For she doth speak unto it, and doth commend it as though it had great understanding. For this is it which they say:  
Dulce lignum, dulces clavos, dulcia ferens pondera: quod solum fuisti dignum sustinere Regem coelorum & Dominum. That is to say:  
O sweet wood, which didst bear a sweet burden, fastened unto thee with sweet nails, which wast reputed worthy, thou alone above all other, to bear the King of Heaven the Lord jesus.  
With other sonnets, sounding all upon the same tune, which she singeth devoutly in Gang week. And to the end that none should marvel hereat, Master Gentianus doth here show, that all this is founded upon the Scripture, the which he doth confirm by these words of Paul, God forbidden that I should rejoice, 
Gala. 6.14.  but in the Cross of our Lord jesus Christ: for by this Cross doth not he understand the satisfaction and salvation which it brought unto us by the Passion and death of our Saviour jesus Christ (for that understanding is heretical) but only the figure and bore likeness of the Cross, like as our dear mother the holy Church hath expounded it, ordaining and commanding that these foresaid words of Paul, be song upon the day called Inuentio sanctae Crucis, with open voice over the figure & likeness of the Crosse. And in deed it is to be thought, that this is the just meaning of Paul: for otherwise if he had taken it so, like as these Heretics will interpret it, what else might ensue thereof, than all manner of anguish and sorrow, persecution and trouble? 
Gala. 3.13. Deut. 21.23.  Which is all together understood by the Cross of jesus Christ, which was a kind of shameful and detestable death, as the gallows is with us. Verily Master Gentianus nor the Prelates of the holy Church conceive no great pride in such a manner of Cross: but they gladly post it over to the Heretics and Huguenotes, against whom commonly they cry, Crucifige, crucifige, Hung them up, hung them up. But the figure and holy token of the cross formed of gold or silver, is the only hope, trust, and stay of the holy Church of Rome, & of all her subjects. For it bringeth her in good rents, and maketh continually a warm kitchen and a plentiful table. Therefore must we (doubtless) understand Paul so, to the end his text may agreed with the foresaid sonnet of the holy Church.  
But touching Master Gentianus, in that he is here angry, and rores against the Heretics, saying: It is a devilish mockery, that the Heretics regard not to ask, whether we will fray away fli●s, when we make a sign of the Cross with three fingers. Therein hath he not (in my judgement) any great reason, so to disturb himself. For seeing that with a token of the cross we fray away devils: what marvel is it then with the same to drive away flies, which in comparison are nothing so wicked as devils? Howbeit they do oftentimes shamefully beshit the Sacrament box, yea the God himself, which dwells therein, and oftentimes do disturb the devotion of Priests in their Memento, and when they stand dreaming in their secrets. Verily that is not to be compared by the devils. But Zele and fervent affection hath caused our Gentianus thus to speak. And from the flies doth he retire again to the images, for those in no sauce can he forget, but will defend them by virtue of the second council of Nicen. But because we have hereof spoken sufficiently before, we will not trouble the reader therewith any further.   

The four Chapter. Of the worshipping of Saints, and how their charges and offices are bestowed to each a part, and specially of our holy Lady of Loretto, and further of the agreement and disagreement which is between the catholics and the Heathen.  
Forwards he doth proceed from the images, 
Saintes.  and falls to the worshipping of Saints, which are those holy ones which are departed this world into heaven, and saith, That they are not worshipped of our loving mother the holy Church as gods, but they are prayed unto only that they will make intercession for us. For albeit that Saint Paul saith, There is but one God, 
1. Tim. 2.5.  and one intercessor, betwixt God and man, namely jesus Christ: yet that must be understood of those days, when the holy father the Pope of Rome had not yet canonised any Saints, neither commanded, that we should erect any altars or Churches for them, 
In the council of Nice, in the council of Tren● Peter Lombarde in the▪ 4 book of Senten .. dist. 45. B●nauent. dist. eadem arti. 2.  read Masses, or offer gifts, and by their merits to crave pardon for our sins. For since that time hath the holy Church concluded in sundry her Counsels, that they should also be our Attorneys, Intercessors, or Mediators: and that we should cry to them at all times of our need. Yea she hath prescribed to each his charge, like as upon Twelve eve, every one is appointed his office by drawing of lots: Our Lady hath gotten the bean out of the Cake, and the Queen of Heaven is their hope, their stay, the gate of heaven, the Queen and mother of mercies, Mother of compassion, their life, their pleasure, and their only Mediator & Advocate.  
In sum, there is no other refuge or present stay, than she alone, like as they with express words do daily sing in their prayers and thanksgiving in their Christi virgo dilectissima, their ave Maria stella: O intemerata: Stabat matter, and many other pretty pageants, which our holy fathers the Popes of Rome themselves have made, and with many pardons have trimly adorned and set out: but in especial in their Salue Regina. Yea, they beseech her in one of her prayers, which they call Prosas, that she will, by her motherly authority, command Christ jesus the true and everlasting God, and show by the date, that she is the mother. Moreover they beseech her also that she will accept and receive them in the last hour of death, 
Look the church song beginning ave praeclara maris stella. Also look the Mass books and the service of our Lady Marie, her Rosarium, Hortulus animae: the .7. tides, and other Popish books, which are replenished with such pranks.  and to defend them from their foes in the prayer called Maria matter gratiae, etc. After that, all whatsoever is spoken in the worthy song of Solomon, named Cantica canticorum, of Christ the son of God & of his loving spouse, namely, the commonalty of the faithful: Also, all whatsoever Esaias hath prophesied of the sprig, which should spring out of the root of jesse: & of the same which should crush the old crooked snake, that do they all expound and declare of her: Yea also the self same first promise, which God made to our forefather Adam, saying: That the seed of the woman, should grind in pieces the head of the Serpent, That hath our holy mother the Church of Rome advisedly expounded of Marie. And therefore in place where there stood, He shall grind, hath she set, she shall grind, as being spoken, not of Christ jesus the son of God, but of Marie herself, which should be the promised seed. In sum, all the worship which in the scripture is attributed to Christ jesus the everlasting son of God, the same hath she bequeathed unto our Lady. And therefore will she (besides so many holy days as are instituted and ordained for worshipping of her, that we shall notwithstanding celebrated and keep holy the saturdays for her, to the end she may at lest have as much preferment as her son jesus Christ to whom the Sundays are attributed. Howbeit, for all that upon the Sundays, Officium beatae Mariae, that is, The service which is done for her worship must not be forgotten.  
And hereof is it, 
This doth B●●nardinus Ochinus rehearse in his Apologio. Grey friars.  that once at Venice was great heaviness towards. For when the Grey friars had preached upon S. Francis day, the unspeakable great pardons and merits, which might be gotten every year, if so be that the people would celebrated that day in their Church by hearing Masses, and offering large gifts, whereby they gathered great sums of money: The Black friars envying the same did take upon them to preach, 
Black friars.  that it was not needful to tarry a whole year for S. Francis day, to merit pardons, seeing they might have them every Saturday better cheap, if they would resort to their Patroness: namely, our Lady every week, and in honour of her, bestow● their devotion in their Cloister, whereby they prevailed so much, that the people did wholly forsake Saint Francis, and bequeathed themselves to our Lady, and the Black friars began by this means to be very rich, and to make good fat brews. 
Croutched Friars.  But when the Croutched friars envying this, would also preach, that the general pardon might (not only from week to week, but also from day to day) be merited, in most abundant manner, if so be it that the people would come to celebrated and reverence the cross of Christ daily in their Cloister, for as much as Christ by his cross and passion had purchased such a large remission and pardon of all men's sins, that they needed not to tarry for the Saturday, and much less for S. Francis day, neither yet to run after any other Saints, when as they might draw water out of the fountain itself: whereat all the friars together waxed so wroth▪ that they procured by the Signory of Venice, that these Croutched-friers should be musseled, & forbidden to preach so any more, as being a matter most hurtful to all Saints, and especially to our well-beloved mother of God, which by the Catholics is worshipped, & who was very woeful to be so forsaken, by means of following her son. So as it is not without occasion, that our well-beloved mother the holy Church, hath foreseen this matter so discreetly, ordaining that she should at lest deserve as much devotion and reverence, as Christ jesus himself.  
For this their Lady is desirous of glory, and very fond of such devotion: 
This story is set forth in the Church of Loreta, & affirmed in the history of ●eander Albert of Bullin, called The description of Ital●, where he is writing of Recanati.  which evidently appeareth by her closet, wherein she was borne and bred. For when the jews did first cleave to the faith of Mahomet (guess when this was) then did she ordain, that the Angels should remove her closet from the foundation, standing in Nazareth, and bear it through the air into the country of Slavonie: But when she perceived that she was not sufficiently honoured there, as she did look for, then did she most speedily 'cause the Angels to remove the same closet to a hill in the country of Recanati, in a wood, which appertained to a good woman named Loretta: whereby she is yet called at this day, Our Lady of Loretta, howbeit, she could not abide to stay there long, for that (by reason of the great access of people) many murders and robberies chanced: for which cause she removed again, & caused her closet to be borne unto an other mounteine or hill, which appertained unto two brethren, which for the lucre or gain which they received by her, fell at variance, & agreed like dogs and cats together, so that she would afresh remove again: and seemed in a manner to have a fly in her tail, being unable to remain in one place. In sum, the Angels did remove this closet again from thence, and did bring it upon a common highway, where it doth yet remain to this hour, without any ground hold or foundations, by reason that the foundations were left at Nazareth. And now it is compassed in and preserved with bulwark & strong walls, which notwithstanding dare not touch the holy closet, through fear & reverence which they bear to the same.  
And for proof that this is true, doth first appear hereby, That our Lady did appear to a devout man in a dream, 
This demonstration is also written in the Church of Loret, and is repea●●d by Leander Albert.  and hath manifested all these things unto him, and he hath declared all the same to the commons of Recanati, the which (thereupon) did forthwith sand xvi chosen men to Jerusalem, to inquire for the certainty hereof. To be brief, they have found the foundations yet standing there of the same closet, so that there remains no more doubt to be had in this matter.  
Secondly, a certain holy Eremite (about two hours before day) did see a great light descending from heaven, (in likeness to fire) which lighted upon this Church, and it was twelve foot high, and six foot broad: so that undoubtedly it must needs be our Lady, which came to take view of her feast, and solemnisation: for this happened upon the day of her birth, the eight day in September, in those days, when dumb beasts spoke, and houses did ●lie. And then did the cock crow, and it waxed day.  
Lastly, we may easily discern this same, by so many, yea many godly miracles which she even there hath showed upon those which (in their need) did call unto her, out of so many fair pictures and costly monuments, which were left there in her holy Church, by sundry Emperors, Kings, Dukes, and all other sorts of people to an everlasting memory. This is no mocking matter: For the Pope of Rome was wo●nt yearly to receive hereby about a hundredth thousand Ducats, (howbeit, that now the rent is greatly abated.) And therefore is it, that he doth 'cause it to be so diligently kept, and so strongly environed with walls, appointing always a Cardinal for safe keeping of it, and about four or five dozen Cannons and Chaplains, which usually observe to do her divine service, and keeps her from thieves▪ and Robbers, from Spiders, from flies, Moths, and other her enemies. The which is so true, that who so dare but once doubt of it, the same is reputed and presented for an Heretic: like as is manifested by the example of Petri Pauli Vergerij, which for the same cause, was once in the hands and examination of the inquisitors. Whereby we may sufficiently gather, that this Lady is greatly desirous of glory and honour, and coveteth to be accepted and worshipped for the Queen of Heaven, and also to have the pre-eminence before all the Saints of Paradise: For she is of an other disposition than the holy Virgin Marie (the mother of jesus Christ) was, 
Luke. 1.48.  who did acknowledge herself to be a poor handmaid of God, and did direct those which needed any thing unto her son jesus Christ. But this stands bedecked and garnished with Gold and Silver like a Queen, 
john. 2.5.  and wills that we should reverence and adore her clotheses and jewels, her Churches and Chapels, her gilded coffers and other her furniture, vtensiles, and implements, like unto the everlasting and living God. To conclude, the holy Church hath made her Queen.  
After this, 
Offices of Saintes.  hath she also mustered all other Saints, and hath assigned and appointed to each his sundry charge and several office a pa●t. Each hath his holy day, his sundry Collect, holy Hymns and devout prayers: every one doth know over what handicraft or science, over which disease, over what town or Church he is appointed to be patron, defender, and Baal▪ The dutch are under the defence of Saint George. The Burgonians hold Saint Andrew for their Patron. The Frenchmen Saint Michael. The Spaniards Saint james. And further, Saint Peter and Saint Paul are trodden in the place of Romulus and Remus, and defend the City of Rome with a key and a sword. Saint Marks Lion is Patron over the town of Venice, Saint George on cockhorse over Genua, Saint Ambrose with his staff and whip in hand over Milan, the three Kings over Cullin, Saint Dionis keeps the town of Paris, Saint Goele doth keep scout watch at Brussels, Saint Baue and S. Lovel do love the town of Gaunt, Saint Romboute doth keep the garrison at Machelin, Saint Lambert at Luike, and so forth. After this hath Saint Hugh and Saint Eustace, gotten the hunters in guard, Saint Martin and Saint Vrban the Aleknightes, Tavernhunters, and drunkards, Saint Crispin and Crispinian are patrons of the Shoemakers, Saint Arnold is Baal over the Millers, Saint Steeven over the Weavers, S. Luke is allotted the Painters. And the Physicians (which might have grudged and complained hereat) have gotten Cosmus and Damian to their chosen. The Carpenters do vaunt of their Patron S. Euloge. The Tailors (which love good fellowship) do cleave to S. Goodman. The potmakers have elected S. gore, who carrieth a black devil upon his shoulders, with gloing eyes, and a pot in his hand. The whores and light women were not content with one Patroness, but have Saint Aphra (which may be set in Venus' place) which in times past was also called Aphrodite: and besides her S. Magdalin, and so forth, as appeareth in Processions and stately shows in Brabant and else where, where each company doth bear his Patron or Baal in streamers displayed with great state. Moreover and above this, S. Anthony must keep the hogs, S. Loy the horses and kine, S. Hugh the dogs, lest they run mad, S. Gallus guards the geese, Saint Wendelin the sheep, S. Gertrude reigneth over rats and mice.  
Yea, which is more, each disease hath his sundry Apothecary and special Doctor. S. john and S. Valentin do heal the falling sickness, howbeit that S. john with S. Benedict is also appointed over all infections of poison. S. Anthony can heal the burning, S. Roche the pestilence. Notwithstanding Saint Sebastian hath some skill in it also. S. Roman doth restore the possessed and mad people again to their former health, S. Mark doth preserve the people from sudden death. S. Cosmus and Damian are good for all biles and swelling diseases. S. job for the pocks, S. Appolin for the touth ache. S. Clare doth clear and heal the fiery and read eyes. S. Agatha hath skill how to deal with swelling breasts. S. Margaret is middewife for those which are in travel with child. But because that she remained always a chaste virgin, and therefore not throughlie expert in her faculty, S. Norpurg was joined with her, as a trusty mate in such a match. S. Petronella can drive away all manner of agues. S. Vincent and Saint Vinden cause all things that are lost to be restored again. Saint Seruatius doth 'cause all things to be well kept. Saint Vitus doth direct all dancers, and such as will leap or vault.  
Hereafter yet hath each his chosen joint or special place in government of a man's body, like as in times past the twelve signs of the Sun. Saint Otillia doth govern the head, in place of the first sign named Aries: howbeit she hath bequeathed the tongue to Saint Katherine, and to Saint Appolin the teeth. Saint Blasius is appointed over the neck, like as the sign Taurus. Saint Laurence keeps the back, together with the shoulders, in steed of Gemini, Cancer, and Leo. Saint Erasmus rules the whole belly with the entrails, in place of Libra and Scorpius: Notwithstanding that Saint Appollinar hath also taken charge over Scorpius: for he is precedent of the secret members. And forwards, in steed of Sagittarius, Capricornus Aquarius, and Pisces, hath the holy Church of Rome elected Saint Burgard, Saint Rochus, S. Quirinus, S. john, and other more, which govern the thighs, the knees, the shins, and the feet.  
To conclude, each hath his service, and who so is the devoutest in honouring these Saints, with burning tapers, with rose garlands, with gay coats, and with good fat liberal offerings, the same is the most acceptable and beloved of our mother the holy Church. It is verily great provision with small cost, that the poor people (what need or disease so ever they have) know presently where to find a good Apothecary or Cheirurgian to cure their diseases. For touching the Heretics which upbraid us hereupon, that we imitate the unbelieving Heathen, and worshippers of idols (as hath been said) & are none, like as jupiter, Mars, Mercury, Vulcan, juno, and Diana, and other such like have been: but are holy saints & Gods friends. And therefore aught we (at lest) to show them as great reverence, as the Heathen did to their idols. We aught in time of need to call upon them: to put our trust in them: observing their rules as a commandment of God: to bequeath Cities & Countries to their custodies: to erect Temples and Altars in their names: to build Cloisters and Abbeys for their sakes: to consecrated and hallow Priests, Monks, Cannons and nuns for their worship. And like as the Heathen had their Flamines, that is, Priests of jupiter, Mars, Ceres, Bacchus, Venus, and Diana: and also their nuns of Vesta, Flora, Bona Dea, Sibyl, or Magna matter, and other such like. Even so must now the Church of Rome also have Cannons of S. Peter, S. Baven, and S. Lambert: And nuns of S. Clara, and S. Brigit. Also as they were accustomed to offer sacrifices in honour of Apollo, Diana, Ceres, and Proserpina: even so she observeth to do her Masses and Trentals, in honour of S. Anthony, S. Hugh, S. Sebastian, S. Rochus, S. Barbara, and of all Saints. To conclude, they did not any worship or reverence to their idols: but the holy church doth ten times more to her Saints: for she doth attribute such things as they durst not to do the like. For (as Homer maketh mention) when juno, Pallas, or Apollo, or any other of that company would assist any of their friends, 
Homer in his 1. book Iliad●●.  they were feign to descend from heaven down to them, & could not hear their prayers so far off, because they knew not their thoughts, although they were mediators and intercessors for them to the great idol jupiter. Yea, juno herself, which was his sister and spouse, knew not what Thetis had held him in hand with. But our Saints remaining sitting in heaven, can erewhilest help the people here on earth with their images, which can laugh and weep, and do all manner of miracles: and they hear from above every man's invocation, as well as God himself. For, admit that the Scripture witnesseth, 
1. Reg. 8.39.  That none doth see or can conceive the thought or inward cogitation of man, except God alone: yet the holy Church hath found a trim remedy for that, by a pretty devise of The looking glass of the Trinity, saying, That the holy Trinity is a looking glass, wherein the Saints can see all things whatsoever happen here on earth: yea, can sound the depth of men's thoughts, and perceive the secrets of their hearts. It is very true▪ that we do not call our Saints by this name God, like as the Heathen were wont to do their canonised Saints: But what skills it for the name, when we understand the matter aright? Howbeit notwithstanding, we name them Divos: which is even as much as Gods, or, Men created Gods: like as they also were wont to call their men canonised Gods, as Hercules, Dionysius, Augustus, Vespasianus, etc. And here beside we do attribute to them this name Saintes, or holy men, after the same sense, as GOD names himself the holy one of Israel, that is, 
Esai. 43.3.14 and in many places.  The Defender and Safeguard which doth sanctify Israel. So that our Saints are (at lest) so highly honoured of us, as in times past any idols have been by the Heathen, and as God himself can be by us.   

The u Chapter. Of the interpretation of the words Latria, Dulia, and Hyperdulia, and how they are distributed to each.  
FOr seeing it is requisite, aswell through the objections which the Heretics do here allege, as also that God hath commanded, 
Psal. 50.15.  that we shall alone call to him in our need, and that he esteems it more than all sacrifices and burnt offerings which we can make to him: yea, that it is he alone which can help us, 
Esa. 63.6.43.11. Esa. 63.16. and 64.10.  and that Abraham doth not know us, nor Israel can say nothing of us, but that God alone through his might can relieve us, that is to small effect: for that knot can our holy mother so netelie loose, that it is a marvel which the distinction that Master Gentian doth here bring forth: and is by all Catholic Doctors, and especially by the worshipful Sir Sonnio, reputed for a mighty bulwark, namely, betwixt Latria, Dulia, and Hyperdulia. For the holy church hath hereby made a division or cavil betwixt GOD and the Saints, wherewithal each must be content, as namely:  
That God alone with his images and the holy cross, shallbe honoured with Latria: the Saints & their images with Dulia: and our Lady with all the images which appertain to her, and all the relics of the right and holy cross in deed, with Hyperdulia.  
In very deed, God hath the worst chance: for if so be we do expound it naturally, and according to the literal sense of the word, then is Latria nothing else but A hirelings payment. For Latron is a Greek word, 
Latria, look the 3. chap. of the 4 part.  which betokeneth A reward or pay which is made to a hired servant: and thereby are the hired men servants called Latres: and the maid servants Latris. And even so is God served of the holy Church of Rome only for reward, like a master of a hired servant. Again this Dulia, which is the Saints lot and portion, signifieth A bound service: 
Dulia.  for Dulos in Greek is A slave, and proper to any. And touching our Lady, to her is allotted the best chance: for Hyperdulia is to say, 
Hyperdulia, lok● the 1. chap. of the 4. part.  Moore than proper bound service. So that the good Catholics are but simply hirelings, or Gods hired servants and slaves to the Saints, but bound to our Lady above all. But, be it, as be may, Quod scripsi, scripsi, said Pilate: The holy Church will not revoke her cavils, the lot is east: that which is written, remaineth written. Yet notwithstanding, because God shall not be displeased, she hath ordained, that the Saints shall give him a share of their Dulia: but he shall keep Latria wholly to himself: so that Latria shall simply signify nothing else, than the service which pertaineth to God alone.  
In this respect hath Master Gentian and all other Catholic writers great reason, (as they allege) that the holy Church doth not worship the Saints like God with Latria, but simply as Saints with Dulia and Hyperdulia: for that hath his plain dispatch and ground on the clear text of the Scripture, where Christ saith to the Saints, 
Mat. 4.10.  Thou shalt worship the Lord thy God, and him only shalt thou serve. For in these last words doth he use the word Latreum, the which doth agreed with Latria: and saith, that to God alone we shall attribute the same. But in the first words he doth not once mention, that we must worship God alone with Proskynesi, that is, With falling feet, or kneeling: Therefore will the holy church, that this shall also be attributed to the Saints, like as it is apparently manifest by the 2. Council of Nice, and by all Catholic writers. And although it is true, that Christ doth declare these words by the witness of Moses, 
Deut. 6.13.10.20.  which doth ascribe the first as well as the last to GOD alone: yet the holy Church is not to reason with Moses in this point: for so much as Moses wrote that to the jews which were inclined to the serving of idols, and not to the Church of Rome: which do not worship idols, but only Saints.  
Item, there is an other plain text in Paul, which saith to the galatians, That when they did not know GOD, 
Galat. 4. ●.  then did they serve them which were no Gods: even where he doth use this word Dulium, which is derived of Dulia. Whereby it doth manifestly & plainly appear, that these Heathen have also known this Catholic distinction, and therefore would not worship their Saints, as Apollo, Bacchus, Hercules, Castor and Pollux, with more other such like, with Latria, but basely with Dulia: Even like as now the holy Church of Rome doth serve her Saints. Touching all other Prophets, which so often cry, that in time of need, we should only turn to GOD, and that he will be honoured by our calling to him: yea, and say, that all patrons, defenders, 
The Scripture is full of such.  & Baal's which may be thought on (to declare our grieves unto them) are plain idols, all that is to small purpose, for they did not (in those days) know any thing at all to say, touching this our distinction, and therefore have they gone roundly to work, using plain speech, without favouring the matter, or lapping it about with soft rags: but have served all such as invocate idols, pray to patrons, seek unto Saints or any deceased dead men, with one sauce, and without excepting any, hath given them to drink of one cup. But if the jews and other idolaters had been so wise, to have objected to the Prophets this worthy distinction in stead of a bucklar, I trow they would as easily have stopped their mouths, as now ye new gospelers and preachers are put to silence.   

The vi. Chapter. Wherein the worshipping of Saintes is affirmed by Scripture.  
NOtwithstanding our loving & dear mother the holy Church of Rome, 
Look the 4. chap. of this part.  can also fish somewhat out of the Prophets writings, wherewith she doth approve the service of her holy Saints: Provided always, that she hath the key to unfold the same for her most advantage. For in the first book of Moses (called Genesis) is plainly and expressly set down, That jacob doth pray over Ephraim & Manasses, after this sort, saying: 
Goe 48.15.16. This witness is brought forth by Eckius, ●●●●derius, and all other Catholic writers, treating upon the same.  God before whom my father's Abraham & Isaac did walk: God, which had fed me all my life long unto this day, and the Angel, which hath delivered me from all evil, bless the lads, and let my name be named in them, and the name of my father's Abraham and Isaac. This hath the holy Church of Rome construed after this sort, That Ephraim and Manasses must invocate or call upon the name of Abraham, Isaac, and jacob: for so much as the old romish exposition (which she doth accept as most firm and irrevocable) hath in place of, named, or called, set invocated. And although the Heretics do understand this after the most usual manner of speech, (accustomed amongst the Hebrews) that jacob's name called upon, or named by Ephraim and Manasses, is as much to say, As that they should be accounted of jacob's generation, and accepted for children of Israel, like as jacob himself doth expound it, saying: Ephraim and Manasses shallbe my children, and shallbe called after the names of their brethren, in their inheritance. And, like as is said in Esaie, the fourth chapter, That seven women shall wish by one man's name to be named, 
Psal. 4.1.  or called upon by them, which is, That they may be called the wives of one man: Notwithstanding, for so much as this exposition is according to the plain literal sense: therefore hath the holy Church of Rome abjected the same, and accepted the other former meaning: thereby concluding, that Abraham, Isaac and jacob are to be invocated or called upon: Howbeit, the Prophets & Fathers in the old Testament have never done the same, but have protested the contrary, saying, O Lord, 
Esai. 63.16.  thou art our father: for Abraham knoweth us not, neither is Israel acquainted with us: but thou Lord art our Father & Redeemer, and thy name is everlasting. &. But that happened, because the foresaid Abraham, Isaac, and jacob, were yet in the lodge of hell, and must pray for themselves, & could not then see in the looking glass of the Trinity, what was done here on earth. Wherefore likewise the Romish Church hath not set down their names in the Calendar, according to the custom of Rome. Besides, they are to old, and were never canonised of any Pope. Nevertheless, they serve our turn, to show after what order we must deal with our Saints.  
Moreover, we have yet an evident text in jeremy, which is, Then said the Lord unto me: 
jere. 15.1.  Though Moses & Samuel stood before me, yet have I no heart to this people. Whereunto doth agreed the text of Ezechiel, saying thus: When the land sinneth against me, 
Ezech. 14.14.  and goeth forth in wickedness, I will stretch out my hand upon it, and destroy all the provision of their bread, and sand dearth upon them, to destroy man and beast in the land. And though No, Daniel, & job, these three men were among them, yet shall they in their righteousness deliver but their own souls, saith the Lord. etc.  
Now, like as (by these words of Ezechiel) it is concluded, that No, Daniel, and job, were in the town of Jerusalem, when GOD destroyed the same: so may we also (in the like manner) conclude and affirm, that Moses and the Prophet Samuel did pray for the children of Israel. And notwithstanding that the Lord saith, That he would not give ear to their prayers, yet the holy Church doth not regard it, for so much as (like as it hath been said) they lie yet in the dungeon of hell, and could not pray so earnestly nor with such zeal, as the Saints do which now are in heaven. Yet nevertheless, If they (being yet in the dungeon of hell) prayed so heartily for the people: 
These are the arguments of Eckius in his En. or Pamphlet in the chap. De venerat. Sanctor.  What may we suppose that the Saints do now, which stand in the Calendar, and are Canonised by the Pope? verily, they pray so zealously, that (often times) their images here on earth, through anguish do sweat and weep. The holy church do●h bring forth many more places of scripture for confirmation of these articles: 
Psal. 139.17.  namely, that which David saith: O God, I have honoured thy friends, which is, That we should call upon Saints, which are Gods friends. Also that job saith: Cry (I pray thee) if happily there be any that will answer thee, 
job. 5.1.  & look thou upon the holy men, etc. And albeit he speaketh there of the holy men which are in this world, like as the very text doth plainly show itself, yet why may we not understand the same of our Saints and holy men deceased? For so much as our mother the holy Church will so have it to be understood. 
This argument is brought forth by Eckius, and other writers also.  Over and above this, Christ will say at the last judgement day, unto those which have been helpful to the poor and needy: Whatsoever you have done to the lest of these, the same have you done unto me. Ergo, Who soever doth pray to the Saints, and in place of God doth worship them, that doth God accept, as if it had been done to himself. There are yet many more & sundry of such like proofs of scripture, which would be to tedious to rehearse: But because the Heretics do deride them, and will understand them according to the literal sense, and after the Greek and Hebrew text: I know no better mean to dispute with them, then with a good faggot.  
Yet will I add thus much more, That when they have a suit to a King or mighty Prince, they know very well, 
This is an argument of Eckius and all other Catholic writers.  that first they must speak and sue for help of some of the Lords, who may broach their cause, and by their entreaty, be a mean for them and so to further their suit, which considered, they aught not so rudely to encroach upon the king of all kings, without first to have spoken with one of his court. In very deed it is most true, that a poor woman at Loven sometime did thwart the Doctors and set them non plus: by saying. That if so be it that the King or Prince himself had called & charged her, that she should come to him, like as Christ expressly charged us to come to him, saying: 
Matth. 11.28.  Come unto me all ye that labour and are laden, & I will ease you: Then would she not have gone to seek any other for her Mediator. But this woman was a great Heretic, and therefore was also burnt. Wherefore this article doth remain in force & unsoluble: to wit, that we must have & allow these Saints for our Mediators, Advocates & Attorneys, being else unable of ourselves to obtain favour of Christ jesus: yea though he should once again die the death for us, to prepare us the way to have free access to the merciful throne of his heavenly father. For all this can not serve, but we must have a great sort of Solicitors, patrons, Mediators & Baal's which must move the matter for us to whom we must use all the worship and reverence which we are able to show unto God himself, saving that they must be content with Dulia, and must permit God to enjoy Latria to himself, wherewith this matter is fixed. And so will we proceed to an other.    

Now followeth the declaration upon the .5. part of Master Gentian Heruet his letter, wherein is showed, that the heretics seek nothing but liberty of the flesh, hating all prayer, fasting and abstinence.  

The first Chapter. Which declares that it is a lawful thing, to lie & falsely to accuse an heretic, being to a good intent. Also of the fables of Cocles of Laurence Surius and of Aloysius Lippomanus, and to what purpose they serve a● things most needful and necessary.  
IN this fifth part doth M. Gentianus show, 
Wherefore we may lie.  that these Heretics seek nothing else but fleshly liberty, and to get lose the bridle of their own wills and appetites: and therefore (saith he) is it, that to the death they hate all prayers, fasting and abstinence. But here draweth great heaviness towards: For a man might even at the first sight imagine, that he speaketh not indifferent, but of affection. Forsomuch as it is most manifest and well known, 
Fasting and prayers of the Lutherians and Huguenotes.  that they highly esteem of prayer, and also fast very often: refraining not only from flesh, but also from all kind of meats, until the very night, and remain durable in prayer and in hearing of sermons.  
Hereby than a man might suppose, that Master Gentianus hath deserved a whetstone, and wagged the thumb, to make his case good. Wherefore we will more deeply consider this point, and warily weigh the reasons which have moved him hereunto. So that we have then here to consider upon two points: Namely, the first is that which David saith, 
Psal. 69.10.  That the zeal of the house of the Lord hath even eaten him, Which is even here affected in Gentianus. For he is so hotly inflamed with the zeal of the holy Romish Church, that he is in a manner astonished and amazed, so as he doth not see what he saith. In the mean while notwithstanding doth he record and call to mind that which our holy mother the Church of Rome hath concluded in the council of Constance, and the same time did put in practice, when the holy fathers there congregated did permit john Hus and Hierom of prague to be burnt, contrary to the letters of safe-conduct, which were granted and given them by the Emperor and the said council, ordaining most firmly, that it should be no offence to break promise with Heretics. Yet perhaps our Gentianus hath read in Cicero, That a man's faith or promise is steadfastness or vowed truth, of that which he pretends to do or speak. Therefore he feareth (as we may judge) that if he should say nothing but a truth, he might be reputed and taken for a transgressor of the ordinances of the foresaid council, as though he had undertaken the faith of the Heretics.  
Moreover, 
Lies to a good intent.  the holy Church hath consented and ordained, that sometimes a lie may be invented against Heretics, for a good intent, as to fray simple people from desire to read their books, lest thereby they should fall into their heresies. And that this be true, appears first by strong provebable reasons: & further by credible examples. The reasons are these: That the holy Church hath ordained & concluded (like as yet by the daily exercise appears) that it is not ill done, to make the people believe many fables & Caunterburie tales: 
Fables.  as of holy relics, Saint Gabriels' feathers, and Saint George his spear with which he did pierce the Dragon. Also of Saints as S. Christopher, S. Barbara, S. Katherine, of S. Francis vine and others such like, whereof Gesta Romanorum, Vitas Patrum, Speculum historiale, the book Lippomani, the book Abdiae and Sophronij and the golden Legend, are full, and replenished with a number of such fables, which our holy mother the holy Church of Rome doth term Piae frauds, 
Pi● frauds.  that is to say, holy deceipts, or golden Legends: And saith that it is the milk, which Paul did give the Corinthians to drink when they were yet unable to digest strong meats: like as a good grey friar was wont to say at Ghaunte. In so much then, that it is allowable to feign such fine fables, to provoke people to devotion, much more than is it tolerable to rehearse some odd and strange jests of Heretics, as to wit, that they are black and foul favoured, and work matters with the devil, with such like things, to affright people from the study of their doctrine. Now the examples are also very sure & weighty. For upon such like lies, which the holy supposses or subjects of the romish Church, hath persuaded Emperors & Kings to believe, were they permitted to make their placards & privileges against the Lutherians & Huguenotes, whereby such controversies & tumults are grown & sprung up in the world, that it is to be doubted, great bloodshed will be made before they will be apppeased again. This may sufficiently appear by the words of the Placard in the reign of the Emperor Charles of noble memory, 
Placardes of Charles the .5.  set forth in the year .1521. at the city of Worms, declaring expressly, That Luther was a Pelagian, and did disdainfully contemn the Saints. Also he taught, that there aught to be neither government nor superiority, nor yet obedience, & did gainsay reprove and disallow all good civil policy and spiritual reformations, to the end the commonalty should be moved & provoked to raise arms and rebel against their rulers as well Ecclesiastical as Civil, and to frame themselves to contend, murder and steal, wasting and consuming all things with fire and sword, to the great indammaging of the whole common wealth of Christendom▪ And, which is more detestable, he ordained & allowed a certain kind of life, whereby each should do that which he would in manner of brute beasts: and as a lawless man did abject and detest all Ecclesiastical & temporal laws.  
Behold, these be the very words of the emperors act, and this is the very first & original wellspring of all the bloodshed, which hath happened throughout all Christendom for the space of seven and forty years, until this present time, the which all men may both see with their eyes, and in a manner feel with their fingers to be most gross, blockish, and palpable lies, which Petrusa Sotto (the emperors good ghostly father) and other Catholic Priests did blow in at his ears: not for that they did suppose it to be so, for they had not a hair on their heads but it knew the contrary. But fearing the reformation of the Gospel, did move the emperors Majesty (which otherwise of himself was not by nature given to wrath or any desire of bloodshed) to a bloody abolishing & wrathful extirpation of all these Lutherans & calvinists, which were not (in any respect) for their tooth: forsomuch as they sought to reform papistry by the authority of the Gospel: Notwithstanding, upon their words only did the Emperor proceed in his purpose, & would not at any time give ear to the Heretics. Like as now the King of Spain, of a good zeal (supposing to do God high & acceptable service) doth also proceed to the utter ruin & manifest destruction of his own inheritance & natural country, & his most loyal, loving, & obedient subjects: knowing no other, 
Placardes of king Philip.  but that all is true, which his ghostly fathers and other Spanish Priests and foster fathers of the holy Inquisition do put in his head: yea upon the same hath not spared his natural and only son, but hath delivered him over into the hands of the hellish inquisitors permitting them to throw him into prison, where most miserably he ended his lamentable life. verily this was a sly and fine fetch, which our holy mother did wisely weigh, that to a good intent men might make a lie. For otherwise, if they might have manifested nought but a troth, then should the Heretics have found audience by Kings and Princes: the play had been made, and all things would have gone a wry with Priests and Popery, Masses and such trumpery of the romish Church: yea, the whole spirituality would not have been worth a bean, like as we may perceive in all places where these Heretics have had hearing, and where they have been permitted to pled their cause openly.  
But worship be unto our Lady of the seven Okes, and Saint job of Wesemall with all the glorious Saints, which are at Antwerp on the high altar. For there (in good time) did happen some foresight, by the cunning of unfolding the book of lies, and causing Kings to believe that the Moon was made of green cheese: And good reason: for who so feigns himself to be a sheep, may happen to be devoured of the Wolf, according to the vulgar saying.  
But yet have ye another commodity which groweth by this kind of sacred dealing. For if Priests and Monks were bound always to preach the truth, there would ensue a great disgrace unto them, for that they would oftentimes in their pulpits become as dumb as fishes, being unable to bring forth any thing, because they are all unfortunate in declaring the truth, and therefore should miss the mean to utter their excellent gifts of filled eloquence. But when they have no more arrows left in their quivers, then do they fall upon the Heretics, and have store of matter to talk of, yea wonderful things to declare against them: they rage, they roar, they thunder, they lighten, & make them so black & deformed like devils in hell. Sometime they catch a Caluin by the throat, sometime Beza, sometime their quarrel is against Marottes Psalms: sometime with the Greek and Hebrew text, which in no sauce they can abide: sometime they martyr the Catechism so pitifully, as though they had it on a rack.  
To be brief, they regard neither door nor post, but shoot their shafts up to the feathers in it. They prattle like Pies, and seem in a manner as they had sold all their pot herbs, and yet reserve of the best to themselves, that is truly a sport and pretty pastime: specially to the devout women, which are not greatly acquainted with the Bible, or God's word, but rather listen to the Pope's lies, and to dance after his pipe, or to hear some Gospel of a distaff, and tale of a tub. In fine, a man would verily judge, that such Catholic preachers had been all their days peddlers or pelting Apothecaries of Dutchlande, or that they had farmed the prattle court wholly to themselves. Like as daily may be perceived at all their Sermons, and specially at the worthy Sermon, which a goodly grayfrier doth usually make in French at Antwerp in S. jacob's Church. It seemeth he is one of those foresaid pelting Apothecaries which hath trudged these seven and thirty years to all markets & fairs, about the country, to cell his treacles and rats bane.  
It doth also appear by the preaching of the foresaid brother Cornelis the whipper, 
Seek the first Chapter of the second part.  who doth with such a zeal roar against Heretics, that he will have them rooted out quite, and to be burnt to ashes. Yea, he hath not long ago preached, That child bearing women aught to have their wombs rend and torn, to take out their babes, and burn them, before they should be borne or brought forth into the world, which he doth affirm with a plain text, which he hath read in the kitchen bible, or else hath learned of his Cook: namely, that of Eggs fried in a frying pan, come no ill chickens. I omit the goodly Sermons of drunken Nicholas, 
Drunken Nicholas.  the Bishop of Harlem, and many famous sermons more of sundry worthy champions, which do ring their alarm bells with such vehemency against Heretics, that when they are in their pulpits, their hearse and rusty throats will scarce be refreshed and cleared again with four or five pottles of wine.  
Yet can I not forget, nor let slip out of memory, that precious Sermon of the reverend Bishop of Vtrecht, which he made when the Provincial council was holden there, which is about three years past. For in the same he declared and pronounced it out at large, of the dutch Bear Luther, and that his mother was a whore, and had slept by the Devil, with many such like Caunterburie tales and forged fables which he had raked together out of Cochles or brother Laurence Surius who were godly Catholic peddlers.  
And verily such trusty spears as Laurence Surius and Cochleus have well deserved a good piece of roasted beef hot from the spit, considering that with their notable and excellent brief histories, they have furnished and well armed the Bishops, Monks, and priests, with such stuff as will serve their turns to occupy their pulpits with all. So as their stories may well and aptly be called Dormi secure, that is to say, Sleep without care: So that the Monks and Parish Priests need not study in their Bibles for to make a sermon, so long as they are provided of such books. For therein they find made ready to their hands, matter enough to prate upon: yea if it were nought else but the pretty pageant which the foresaid Laurence Surius doth rehearse of Caluin. 
This pretty tale is to be read in the history of Laurence Surius, which he hath called, Comentarius brevis rerum in ●rbe gestarum, and is printed at Cullen.  To wit, That Caluin should seek to confirm his doctrine with miracles, and therefore should persuade a man to suffer himself to be borne in a coffin to Church: And when Caluin called to him, before the multitude) that if his doctrine were true, he should arise, the man being smothered in the chest was found stark dead: his wife beginning pitifully to lament, Caluin did (with fair speech and promises of recompense) persuade her to be still: and presently got him into the pulpit, declaring to the people that it was long of their unbelief that this miracle would not fadge. It is a common saying, that, To him which tells a lie or a fable, it behoves him to have a good memory. But this was out of this good Historiographers head, for so much as he did not call to mind, that they are not accustomed at Geneva, to bring dead▪ corpses into the Churches▪ and much less in time of any Sermons: beside, he had forgotten, that Caluine did always teach it to be an ungodly and a devilish act, to go about to confirm the doctrine of the Gospel a new with miracles, which hath already in times past been sufficiently confirmed with most notable and wonderful miracles of God. But the good Catholic is to be pardoned, for that (with eating too much fish) his brains are weakened, and his memory thereby decayed. Yet he declares more, which sound a great deal better.  
As touching the miracles of Luther: of the blood which issued out of the Sacrament from the altar in the country of Brandenburge, which (it may be) he hath learned of Aloysius Lippomano, who hath likewise written a great book full of such jests. And many more such lies and toys with a witness, which serve greatly for the use of Priests and Monks in time of their sermons & preachmentes. And chiefly these new base Country Bishops, which (for the most part) have spent their time in study, betwixt the buttery and the kitchen, and can say but little except they be pricked forwards with some helps: like as may appear by the worthy sermon of the reverend Bishop Franciscus Sonnius, (the father of all the new Bishops) which he made at his first entry to a city called Hertoghenbosch, saying, That the citizens might rejoice, for so much as they had gotten him to be their Bishop, 
The sermon of Sonnius.  for that henceforwards (quoth he) you shall have great resort of many strangers, which (afore times) were wont to have their trade to Luyke and Vtrecht, and the one should eat a herring, the other should drink a pot of bear, which would be a great help to their impost, etc. Was not this a good help to sing Gaudeamus?  
In like manner also Curtius at Bridges, which notwithstanding had been Pastor or Curate of the great and chief church at Loven, expounding that part of the Gospel: Ego sum, nolite timere: I am he, be not afraid, said, That he was the man, 
The sermon of Curtius.  of whom so much had been spoken, and that they should not stand in fear of aught, considering he was a towns man borne, and christened in the same font. In fine, it was: which way to London? A pooke full of plums. The good Curate had but little to say, for he knew no tales of Robin Hood, nor yet of Caluin, nor the Dutch Bear his miracles. He had not read over the pleasant histories of Laurence Surius, Cochles, nor Lippomanus. Therefore are they highly to be commended, which can furnish out their matter with such pleasant rehearsals, to keep the audientes waking: as for the Bible or Gospel, they have not forgotten much, because they fear to read it, lest (thereby) they should become Heretics. To conclude, so far forth as lies and fables do serve to the advancement of the holy Church of Rome, they are not only to be borne withal, but also greatly extolled. And therefore it is no marvel, that Master Gentianus durst thus boldly affirm by writing, That the Huguenotes and Lutherans did hate and detest all prayers, fasting and abstinence. This is than the first point, which is to be considered hereof, for his discharge, to wit, That he hath (in this behalf) behaved himself as a good and faithful Catholic.   

The two. Chapter. Wherein is declared, How it is to be understood, that the Huguenotes & the Lutherans do hate all prayers, fasting, abstinence, and penance or mortification: and herein is comprehended of the abstinence and mortification of Monks, Bishops, Prelates, and other: and of the mortification which is used amongst the Huguenotes & Lutherans.  
THe other part is, 
The manner of fasting & prayers amongst the Huguenotes and Lutherans.  that he hath great reason to say, the Heretics are mortal foes to prayer, fasting & mortification. For there is a rule in law, That, to pled a case ill, and otherwise then it aught to be, or to neglect the same wholly, doth fall out to one effect. Well then, albeit the Heretics do often pray & fast, for so much as they do it not as they aught, it serves them to no purpose. It is true, they pray morning & evening: & would be loath to go to their meals or to arise without praying and serving God: which notwithstanding is oftentimes neglected by the most chiefest of the catholics: like as may be seen in the Pope's sacred Court, and at the tables of the Cardinals and Bishops: yea, amongst the most faithful subjects of the Romish church. 
Pardons to drink after grace is said.  In so much as it hath been found necessary for a Pope to grant pardons to such after their meals should once drink, to the end that (thereby) he should remember the good ale knights to say their graces, for to have one good draft more when they have done. I admit then that the Heretics do pray apace: 
jam. 1.5.6.7. Mat. 7.7. Mar. 11.24. Mat. 14.31. Mar. 9.23. john 16.23. Psal. 27.1.2.3 Rom. 8.1.16. Rom. 4.20.8.33.34.34. etc. Galat. 4.6. Ephe. 1.13. 1. Cor. 13.5. Augu. upon the 1. epist. to Timot. in the 8. sermon, and upon the Galat. in the 5. Antoni. part 4. Tit. 6. cap. 2. ff 7. Stanislaus Hosius in the book of Heresies. And in the Council of Trent, it is thus concluded. 9.12.13. & cap. 13.14, etc. Sess. 6.  But to what end is it? They pray not as they aught to do. For, in primis, they will approve, that whensoever we desire aught in the name of Christ jesus, that we are assured to obtain the same. And therefore (say they) All faithful people are assuredly persuaded of their salvation, and stand in no doubt at all of God's gracious good will and fatherly love towards them: for so much as God can not lie, who hath (for jesus Christ's sake) undoubtedly promised them the same: and with his holy Ghost hath sealed and affirmed it in their hearts. This doth the holy Church of Rome hold for great heresy, teaching to the contrary, That none in this present world can certainly know, whether his prayer be heard, much less, whether he be in God's favour or not, except by great pre-eminence, or some special miracle, it be revealed and made known unto him. Therefore doth she hold it for great arrogancy and presumption, to say (according to Saint Paul) That the holy Spirit of God is in us, and prayeth in us, 
Rom. 8.27.  and that without it, we can not pray at all: For so much as none doth know whether he hath the spirit of God or not: and therefore must always stand in doubt betwixt hope and fear, like to a ship without helm and compass, betwixt the gulffes and waves of the sea, like as S. james doth say. 
james 1.6.   
secondarily, the Heretics will not declare and complain their need, but to God only, nor call upon any but him alone, as though none but he could help them, or that he were at leisure, and had naught else to do, but just to hear what they would say unto him. To the contrary of this, doth the holy Church command, 
In the 4. chap. of the 4. part.  That we shall likewise call upon Saints, and put our trust in them, like as hath been declared before. Moreover, they will not have any Mediator or Advocate to God, but only Christ jesus. And so set all Saints aside, as serving for sifers, and standing to none effect: even as though Christ alone were a sufficient Mediator, and that the silly Saints had not one voice in a court.  
After this, they will not pray any thing, for (forsooth) it must first be found prescribed in the Scripture, forasmuch as To pray without faith (say they) is sin: 
Rom. 14.23. Heb. 11.6. Rom. 10.17.  And faith can not be allowed, without the promise and word of God. Hereby (lafoy) doth it come to pass, that the poor souls do remain still frying in Purgatory, for default of a Pater Noster, & an ave Marie. In so much as now the high way (through which the souls were wont to pass) is become such a thicket, over grown with thorns and thistles, that it is not possible to pass that way any more.  
Moreover, they will not pray otherwise than in their own mother tongue, or in such a language as themselves do understand, as though our God did not understand Latin: or at lest, that they themselves aught to understand that which they say. They build upon Paul, 
1. Cor. 14. throughout the whole chapter.  who forbiddeth to pray in an unknown tongue. But they do not consider that the holy Church of Rome hath altered the case, commanding, that Masses, Eevensongs and Vigilles, Matins, and Meridian's, with all other such tromperies, should be read in the Latin tongue, even like an unlearned thief readeth his neck verse: 
Latin tongue.  for that is more meritorious, than if we ourselves understood what we did say. Like as Cardinal Hosius, and Doctor dolt Eckius have finely affirmed out of that part of Scripture, where it is written, That Pilate did set down the title or superscription, in Hebrew, Greek, and Latin. And in deed, it is good reason, that they which (after the example of Pilate) do crucify Christ, aught likewise to use and imitate his language.  
Further, these Heretics will not say their ave Maries, nor Pater Nosters, with little pretty wooden bullets or beaderowes made of stone or ivory, as though they should score them upon a post: they suppose perhaps, that GOD may number or tell them himself, thinking he hath nothing else to do. They will never kneel unto Images or dumb Saints, (by prayer) to crave their help or aid, but imagine GOD to be present every where, 
Mat. 6.6.  and that their prayers be as forcible in their bed chambers, as to our blessed Lady, the Lady of Hail, or to Saint james of Compostella in Spaine· And therefore do deride all the pilgrimages of our loving mother the holy church. And when they desire to receive Gods holy spirit, they know not that they aught to say an ave Marie, like as the good Catholics use to do at their sermons, for so much as ave Marry is as much to say with them, as, O Lord grant us thy holy spirit. And, which is worst of all, they will not pray, neither through the merits of Saints, nor through the virtue of holy water, of the holy oil, of sanctified bread, of Palms, Agnus Dei, holy Relics, nor through the merits of holy days which they have observed, neither through the merits of their fasting, or any worldly thing else, but only through the merits of the only sacrifice or oblation of jesus Christ, being offered upon the cross to God the Father: yea, they make a jest of all such matters, & condemn them for mere superstition and idolatry. To conclude, they will not pray as the holy Romish Church doth. Ergo, they pray not as they aught to do: and therefore must we accounted of them as though they did not pray at all.  
Even in like sort doth it fall out with their fasting: for they fast after their own orders, and will not observe the ordinance of the holy Romish Church. But like as they pray without keeping any set taylie, or Ceremony, so due they fast without a score, and without exception of days: 
Fasting without a score.  so that God cannot well remember, when they have fasted or prayed. And further when they fast, they will not eat any thing at all, and make it as great a matter to eat fish, as flesh, and Eggs: which is a great heresy, like as is showed before. Where again (notwithstanding) they will (with an obstinate he●d) defend, That, 
Mat. 15.11. Titus 1.15. 1. Tim. 4.3.  that which goeth into the mouth, defileth not the man: And, To them which are clean, all things are clean, which God hath created, to use them with thanksgiving. After this, they will not fast in reverence of the Saints, to observe their Vigilles with devotion, like unto our holy mother: And when they have brought all about, to what end (I pray you) serves their fasting? They acknowledge themselves, that of itself, it is neither good nor bad: And, 
Rom. 14.17. 1. Cor. 8.8.  That the kingdom of God doth not consist neither in meat nor drink. Yea, they uphold, That meat or drink doth not make us acceptable to God: And, That we are not the better for eating, nor the worse for not eating. And that all their fasting only serveth to make them more apt & fit to serve God, and to submit themselves to his omnipotent power: chief whensoever his wrath is kindled against them. 
To what end fasting is used.  Then do they use fasting, not for the deed itself, but for the occasion of prayer, & to humble themselves, but further benefit do they not seek by it, unless that any of his own accord or free will, do accustom himself thereunto, thereby to subdue his flesh, and the sinful affections of his mind. 
A true kind of fasting.  Else (say they) the right fasting is, to refrain from all ungodly and sinful deeds, and to frame himself to use a perpetual sobriety & temperancy all the days of his life. 
Esai. 58.6. Luke 21.34. Rom. 13.13.  Whereas notwithstanding our dear mother expressly doth teach, That fasting is a meritorious work of itself, whereby a man may merit heaven, the favour of God, and life everlasting, as hath been declared before.  
Seeing then that the Heretics make no account hereof, but rather esteem it for vile, and an open blasphemy towards GOD, so doth it appear, that they do hate and abhor the right fasting of the holy Church.  
Concerning Penance, mortification, 
Abstinence.  and bridling of the flesh, therein they do not likewise conceive any great pride: for otherwise they would go to shrift, whereas now they mock with it, and with all the penances which the ghostly father doth but then the penitent souls: withal. Further, they will have Priests to marry wives▪ That each one shall have his married wife, 
1. Cor. 7.2.  and every woman her espoused husband, to the end, adultery & fornication may be avoided. And will not lend out their wives to the parish Priests nor Monks, like as the good Catholic fellows (especially in Spain) do, for to pleasure the holy Clementish community, as is before rehearsed. They pass not for any Ember weeks: They observe neither Lent, nor Shrovetide, Saint Martins, nor Twelfth day at night: they will not dance, neither will they drink any more, than to satisfy their thirst: once they will be right Huguenots▪ they do not imitate their forefathers: they will have a new law after their manner: they esteem it not worth a rotten meddler, to remove into a Cloister or religious house, and to beg from door to door: they scoff with the holy Monks coat: they do not greatly glory to be buried in a Monks greasy hood: they count the rope wherewith the Friars are girt, of no worth: but (say rather) It would fit better about his throat, than about his loins: they would not give a bean, for the hearn garment of hermits: they will not be chastised, and receive the Miserere, till unto vitulos: they will not whip themselves, like as the Spaniards do at Bruxelles, and the company of those which are called Flagellantes: they make no account of pilgrimages, and will not go barefoot and bore head in processions, after the holy sacrament of Miracles, with a torch in their hand: they esteem all the festival and loitering days never a whit: and when the good Catholics do sit in Taverns drinking and swilling, devoutly observing the festival days, then sit these in their shops at work, or else go to hear some sermon, or walk abroad: in so much, that at Antwerp (when public preaching of the Gospel was permitted) it hath been firmly found by the impost and taxes of drink, that these holy days have been neglected: where through the Almoners found themselves likewise much grieved, because they did not receive such sums of money, as they were wont to do by brooks of those which in their drunkenness were wont to wound and slay each other: for so much as the Heretics did not celebrated these festival days after the old order of the Romish Church. In sum, they will not do any thing at all to mortify their flesh, otherwise than the Apostles have charged them to do, or then they did themselves, as though in deed they were Apostles themselves. So that we may plainly perceive, they do not regard at all the fasting, abstinence, mortification, or penance of the holy Church worth an oatten cake.  
And therefore can they not in like case merit heaven, I omit that they should make others partakers of their merits, like as our Catholic Monks & Priests, and especially the greie Friars do: 
The penance of greie Friars.  which are so lean, as though they had lain diseased seven years in a coal house, and do such penance, that we may perceive by their bleared eyes, they have not drunk so much wine, as they desired to have done: They lay their heads at one side on their shoulders: 
Esai. 58.5.  They wreith their necks like a rush, they have always their Dirige book in their hands: 
Esai. 59.5.  They punish their own flesh: they wrinkle their foreheads like a Buck: they make their eyes as dim as an Owl: they watch by night, to sleep in the day: they forsake their own riches and substance, to live on the sweat of other men's brows: they labour never a whit, to the end they may enter into more deep contemplations: they vow chastity, and will not have wives themselves, to the end and purpose, they may the more bouldlier shrive, and the better comfort other men's wives and daughters: they vow obedience unto their chief ruler, for to be released and wholly freed from all obedience towards other Magistrates and rulers: they take upon them poverty, to enrich their Monkery: they wander like pilgrims, to fill their bait bags with lumps of bread and roast meat: they visit the sick, to 'cause them to put on S. Francis cope, and go to tend those which are ready to leave this life, to help them make their wills: they wear a hairy garment and a grey coat, to show that they are like to wild beasts and wolves in doing their penance: they wear a fools hood, to declare that the world is replenished with idiots: to be short, we may perceive by their noses, that they love mortification, as a dog doth a cudgel.  
But what shall I say concerning the holy Prelates and Bishops, 
Penance of the Bishops.  who in all their clothing & uttermost habits do show their inward penance & mortification? Do they not wear a Mitre on their head with two horns, to signify that they do know (by heart) both the testaments a like? and are always priest to butt with their horns against all heretics? As also to show that they have been crowned with thorns, aswell as our Lord was? And sometime they wear them snow white, to declare their undefiled pureness. Do they not wear a pair of gloves, that their left hand knoweth not what the right hand doth? And, their gold ring, what doth it else signify, 
Gold ring.  but that they be upright & without dissimulation? Their staff, that they are strong against heretics? And their handkerchief (which is always at hand) that they be ever ready to abandon all earthly filthiness, and wholly do rub of their fleshly affections? After this, all Priests in general, have they not a shaven crown on their heads, to show, that like as a round crown hath no corners, so have they not any filthiness, which they can spare, or be without. But if I should rehearse all these matters piece by piece, it would verily seem to be a Babylon, which is, A fowl confusion, or marvelous medley. Therefore, it is suffient to gather hereby, what great mortification doth lurk and lie hidden in the skins of these holy subjects of the Romish Church, which by their outward apparel and seeming, do show such exceeding great holiness. I refer now all men to consider what is to be thought of their inward parts, which are so holy, as though they were possessed with seven spirits. To the contrary whereof, these new Preachers, have neither stick nor staff, mitre nor ring, neither yet any shaven crowns or other, whereby they may declare their mortification: yea, they go arrayed like other plain people, and say, that Penance and mortification doth not consist in such and such like outward ceremonies, 
joel. 2.13. jere. 4.1.2.4.  but in the conversion of the mind and soul to Godwardes, and in an inward feeling of miseries, a true feeling of God's wrath against sin, and in a firm faith and trusty stay upon God's goodness and mercy through the merits of jesus Christ. Moreover, 
1. Tim. 6.8.  That bodily excercise is little available, but Godliness in all things is profitable and helpful. Wherein they sufficiently show, that they know little concerning the mortification which the holy Church doth teach, and they contemn holy Confession, Contrition, Absolution, and Satisfaction, and other such like things, and love the first day of Lent aswell as the last. Behold, for this cause is it, that Master Gentianus hath so cunningly concluded in this Article, That they hate & wholly condemn fasting, praying, abstinence, and mortification of the flesh.   

The three Chapter. Which doth show, how it is to be understood, that we can not make satisfaction for the lest offence: and hree is concluded, that the penance of Heretics is not acceptable with God.  
But forsomuch as they do here acknowledge, that we can never make satisfaction for the lest offence of the world, that might seem to be a great heresy: for if it were so, the Heretics should have great reason to say, that our satisfaction were vain and frivolous. And therefore they would say, 
In the 7. chap. of the 2. part.  as hath been showed before, That we aught to lay aside and tread under foot all hope of satisfaction, and wholly to cleave & trust to the mere goodness & undeserved mercy of God, 
Rom. 3.21.24 25.4.6.16.5. Galat. 2.16 3.13. Ephe. 2.8.9. 2. Tim. 1.9. 1. Pet. 1.19. Esai. 53.5.  which in respect of our parts, is without desert bestowed upon us, but in respect of God's righteousness, is given us for an exceeding dear price, to wit, the blood of Christ jesus the unspotted lamb, which (as Esaie saith) hath borne our infirmities, & was laden with our punishments: which was wounded for our sins, and for our sakes did suffer death: and upon him is laid the punishment whereby we are at peace. And hereout they conclude with Paul, That we have (through Christ) all satisfaction, 
Colos. 2.3.4.5 1. Cor. 1.30.  and that he is wholly our salvation, justification, and deliverance▪ And with Peter, 
Act. 4.12.  That by none other in the world, salvation is to be gotten, for somuch as there is not any other name given to mankind, whereby they may be saved: insomuch that all our boasts, 
Rom. 3.27. 1. Cor. 1.29.  whether it be of good works, merits, or satisfaction, is wholly excluded and brought to nothing: in so much as before God it doth not prevail, and that no flesh can be justified in his presence by the works of the law, 
Psal. 143.2. job. 9.3 Rom. in the 3. and 4 chap. and Gal. in the 2. throughout. Esaie 64.6.  and that all our righteousness is nought else but a stained cloth. But all this is heresy, as it hath been sufficiently showed before, and they which learn such, are hanged and burned like Heretics. 
In the 2. part in the chap. of Satisfaction.  For else (as hath been said) what should become of satisfaction, and meritorious deeds, which (according to the doctrine of the holy Church) do amend faults escaped, 
These are the proper words of Antonius upon the Sent. par. 3. in tit. 14 cap. 20.  and by good foresight defend and set us free from those to come? What should become of all our good works whereby we can deserve three sundry things, namely, Eternal life, Increase & augmentation of mercy, 
These are the words of Barnardine Roset sermon 20.  and Forgiveness of sins? What should become of the merits of Saints, through the which the holy church doth pray unto God, that he will pardon all their offences, through the Saints, whose relics & bones do lie on the altar where the Mass is said? 
This is in a prayer which the Priests say in their Mass presently after Consiteor, and herewith doth agreed Pet. Lom. in the 4. book of Sent. dis. 45 Alto bonaven in the 2. article, and all other catholics writers  In so much, as (often) she doth pray through the merits of ashes, horses and dogs, whose bones for the most part remains also (as relics) on their altars. What (moreover) should become of our exceeding good works, which are called Opera supererogationis, wherewith we do not only make satisfaction for ourselves, but also for others, and especially for the souls in Purgatory? Yea, what should become of Purgatory itself, if there were not satisfaction? What would become of Pardons and Bulls, which are allowed and sent from the Pope? verily they would serve for no purpose better, than to be brought to the house of office, to be sealed with portugal wax, if so be it were true, which Master Gentianus doth here set down, as that we are unable to make recompense for the lest offence. It were in deed a lamentable case: therefore we must understand him here aright. For his meaning was to speak thus obscurely, because he would toll and entice the heretics into the field. For otherwise, this is not his meaning: but doth simply understand, that we can not satisfy, Nisi concurrente gratia, that is to say, Except mercy doth assist, and help our merits (as is said before) sometimes through the pikes. For we have apparently concluded, that we must make a bargain betwixt God and us. He doth give us his mercy in our baptism: but after that, we must shifted for ourselves, and by our good deeds bind God unto us, so that of duty he must receive us into heaven: especially if we be assisted with the means and by helps of holy church: namely, by the virtue of the Mass, holy water, tapers, etc. and with the Pope's Bulls: for thereby will our infirmities amend, like corn shaken with a shower of hail, or like fish left on the sands, and as sour Ale in Summer. And if so be that (besides this) we will submit ourselves, and take unto us the habit of a Monk or Friar, and so frame ourselves after the full shapen order of S. Francis, & S. Dominicks rule, 
Of supererogatory works, read Peter de Asolo in the book called, Asser. Cath●. sidei, where he speaketh of the Law. And E●k. in his Pamph.  and so compass more than God hath commanded us, than we excel all the rest of our friends in riches, and may bestow some of our overplus upon them, which we like best. Like as our loving mother the holy Church hath neatelie concluded. Therefore is Master Gentianus to be understood after this manner: Forsomuch as he doth very Doctorlike conclude, saying, We may not repose or trust hereto to much, to wit, 
All Paul's Epistles are full of these doctrines, & the pla●e● are noted before.  that Christ should have made full satisfaction for us: For albeit that S. Paul (every where) doth teach otherwise, and (in any case) will have, that we shall repose all our confidence (without any surmising or doubting) upon the merits and satisfaction of Christ, yet this is not to be understood literally▪ as the Heretics do take it, but spiritually, that is to say, after the gloze & interpretation of the spiritual Council of Trent, like as we have sufficiently declared above. And therefore is that likewise true which Gentian doth gather hereof, to wit, That God doth not accept or allow the conversion and repentance of Heretics, for so much as it is not done, as it aught to be. And it is not an easy matter (as he saith) to make God a flexen beard. For that can none do, but our dear mother the holy Church of Rome, 
God with a flaxen beard.  which hath four white feet, and can not err. Therefore hath she (in token that she will make God a flexen beard) a religious custom, to make her God with a grey beard like to flax: And in their procession, when they carry Corpus Domini about, they do likewise make a god with a flaxen beard, and so bear him triumphantly about with a Tqabor & pipe, in manner as though they were going to the Theatre, or to the playing of a Fencers price. And how be it, that Gentian saith, God will not be derided, or mocked, that is understood by the living God which is in heaven, and not by the same God which our dear mother doth keep as prisoner in the Sacrament box, against her festival solenmizations. For that is a patiented God, and is never angry, but always pleased alike, and at one stay: provided always, that he be safely kept and well guarded from mice, moths and worms, which are his deadly foes.    

Now followeth the exposition upon the sixth and last part of Master Gentian Heruet his Epistle, treating of the ignorance and wicked life of the Huguenote preachers, and of the Holiness of the Pope, and other Prelates.  

The first Chapter. Declaring the loathing of Gentian Heruet, and what we● must do, when a Priest doth loath so much, that he doth cast the Sacrament out of his stomach, after he hath said Mass.  
IN the sixth and last part saith Master Gentian, that he doth marvelously loath, when he considereth the quality, that is, the custom and life of the new Huguenot Preachers. But it were not good that he should consider that to much, after he hath song Mass: for otherwise he might make a mad stir, and give the holy Church both her hands full. He might by overlothing, cast a calf, and so 'cause the loving God to void his stomach. Were not that a goodly loathing? It is true in deed, that the Romish church is provided in this respect, that who so doth cast the calf, shall again sup up the same without salt. Yet hereby might grow a grievous matter: for the calf might 'cause him to loath more, than he did before: insomuch as the good God would lodge no longer in his stomach, and then should we be driven to burn him, and to keep the holy ashes for a relic under some altar. This were (in very deed) most blasphemous, and worst of all for our dear mother the holy Church, that she should handle the matter with her blessed God, as she doth with Heretics and Huguenotes.  
True it is, that upon a time, when the Doctors were assembled together at Paris, and with this matter being greatly encumbered, there was one of the ancient which did esteem and pass it very lightly, saying: Seeing he did permit himself to be crucified of the jews, why should he not suffer himself to be burnt of us? And thereupon was it concluded, that which (yet in these days) is to be seen in the Cantils of Masses, and all Mass books, 
This is in the Mass book, & 〈◊〉 thus judged in the Council of Orlians, in the 5. Chap.  to wit, that both he, and the cast Calf, shall together be burnt without redemption, and thereof to be made holy ashes, for to seal, on the first day in Lent, or on Ashewednesday, all good, godly, or devout people therewithal on their forehead.  
Yet were it not meet in these days, to follow that Council in burning him, seeing the Heretics do on all sides so overcharge him: for if he perceive now, that the Catholics will also burn him, his heart might fall into his heels, & 'cause him to lose his courage quite, and than our game were quite lost. Therefore I would wish Master Gentian to be friendly in treated, not to loath so sore, especially after he hath said Mass: or else, if in case his stomach be so tender, that he cannot abide any filthiness, he aught to beware from looking to much on the Huguenote preachers forsomuch as they bring such loathsomeness to his stomach.   

The two. Chapter. Of the great knowledge & holiness of Priests & Monks.  
But I pray you let us hear, whereat he doth so much loathe. He saith first, that they are the most ignorant and the most unlearned, which are to be found in the world: & after that, that they are likewise of a wicked life. But before he doth come so far, he doth above all, protest, That there is in some Priests & Monks, & other religious persons, a certain excessive and beastly ignorance. yea, that some do lead a very lewd life. Which he doth handle very wisely & circumspectly, to the end we should the sooner believe him to desire a reformation, aswell as others do. Like as we may lightly gather hereof (according as himself doth witness) that he hath expounded the sixth article of the council of Calcedonie, & permitted the same to be extant in print. Is not this a great matter, & an unfallible token, that he means the reformation of the mind? He hath assuredly deserved hereby a fat benefice, or a Bishop's mitre. Yet do I not regard so much the first point, that there are such ignorant Priests, which cannot read their Mass nor Dirige books. And if they can do that, what need they any further? Therefore is Gentian to blame, to esteem them unlearned: howbeit, I surmise he hath done thus, to show that he hath learned Rhetorica, or The art of eloquence and utterance. For thereby is learned, That if we seek greatly to rebuke any man, it cannot be done more aptly, than by dilating and amplifying his default, in comparing him to some one, who hath been tainted with the like. For, as touching the Monks, it is no marvel, though they are unlearned, seeing their profession doth require the same: and the more ignorant they be, the welcomer and more acceptable are they to their Covent. For those which are very well learned, have commonly to much tongue, and therefore are often punished: and if then they do not mend, they are thrown into a dungeon, or are closed somewhere betwixt two walls in a seller, and there permit them to live so long as they can. Like as might have been seen a year ago at Antwerp, Ghaunt, and other places more, which have remained there, some eight or ten years, some twenty, and thirty years. Therefore it is no marvel, though Monks be unlearned: insomuch as in the Latin tongue is used a common proverb: Monacho indoctior, that is to say, A great Ass or dolt, and more unlearned than a Monk. Yea, they have a special Latin tongue for their own use, which the learned sort themselves can not understand, and is called, 
friars latin.  Friars latin, or, Kitchen latin. But touching Priests, they need no great learning: for, if they can but only repeat the five secret words of the Mass without giving Priscian or Despauter a bob on the face (that is to say, 
Priscian or Despauterie were men, which wrote the latin Grammar, or the rules for the latin tongue. And therefore it is usually said, that those which speak false latin, do strike Pris. and Despau. on the face.  without intermingling of friars latin) than is the matter cock sure: They are more learned than the Angels in heaven: for they can make God, which thing the Angels can not do. And if besides that, they know but how to brew of the smallest sort of latin withal, then hath their sow pigged, they may be bold to invite their neighbours to the feast, and serve out messes with the great Latin ladle: for than they may not only be parish Priests, but also Bishops, Prelates, Cardinals, yea Popes themselves. And what more can they crave? For, touching their life, we must always conjecture the best, like as is commanded in the Decrees, and not to think that those which daily do handle God, 
This is openly commanded in the Decrees cap. in scriptis, dist. 96.  would commit any thing, that is not to be allowed. Therefore, if a Priest do kiss a maid, or grope her about the paps, we must suppose, that he is about to shrieve her, or doth give her absolution for her sins. And if sob any man doth take them openly with the manner, he must cover, or lap them about with his own cloak, jest he make them ashamed. For they are even by nature very shamefast, & change colour, like a pewter platter: otherwise may not any correct or punish them (as is showed before) with the expressed words of the Sodomites, which would not be corrected of Loth: yea although they were the veriest smelsmocks which might live. For they are of that number which pled, Noli me tangere, Touch me not.   

The three Chapter. Which treateth, whether the spirituality do likewise practise knavery: and here is repeated the high & noble stock of the Clergy, their forefathers▪ progeny, brought into 32. degrees, and each set out and beautified with his arms, crests, banners, and knightly acts.  
IN recording or calling to mind the sum hereof, 
Knavery of the Clergy.  a devout & well disposed catholic mind might suppose, whether it were possible for the most reverend spiritual professors (whose daily exercise is to make god, & who are created and descended from the stock of the most holy father the Pope of Rome) might use, or were able to exercise any kind of knavery or wicked deeds? God forbidden, that any such matters should pass in our thoughts. For how were that possible? Seeing they are all sprung forth of so noble a stock, & descended of so worthy, so righteous & holy forefathers (whose footsteps they follow so fervently) that a man's heart must melt away, to hear the same rehearsed. But to the end it may seem no jest, I will (as briefly as I may) define their noble & worthy progeny, and set it forth to each man's sight, to the end these birds may be known by their kind, & these colts by their dams. And for that each thing may appear substantial, I will (after the sagest and ancientest manner of these noble Dom Cannons of Colen & Ludick) bring their stock into 32. degrees, to wit, eight from the father's father, 
32. degrees of the Clerg●●.  & eight from the father's mother: also eight from the mother's father, and eight from the mother's mother. For whoso can describe these degrees in their proper and deserved arms & banners, without doubt, there is nothing to be gainsaied, but that he may not only be a dom Camnon, but also freely possess all the privileges of a Gentleman, and accounted himself to descend of the worthiest race. Like as each (who herein hath any knowledge) will easily condescend. Therefore, if case I can declare any such thing of the old descent of the holy forefathers of the spirituality, then is the case six, and (spite their teeth) they must be famous. For the blood will not lie, and a Goose can lay no Owls eggs. It must be most true and certain, or Mussels are no fish.  

The first 8. quarters.  Concerning then the first eight quarters, they proceed only of noble, most famous, and renowned Heretics, notorious blasphemers of God, and shameless deriders, which have played mock holy day with all religious and godly setuice. For in place of the first, they have the holy father & Pope Liberius, 
Liberius  upon whom they build their stock: who, after he had first steadfastly professed the truth (& for the same had been banished by the Emperor Constantius, 
Search for t●is Pope Liberius, Athanasius in the Epistle to those which live in unity. Also the histories of Platina, of john Maiero, and the history tripartite, and Abbas Vispergensis.  did afterwards revoke, and, to please the Emperor, did turn his coat: and reputed himself amongst the Arrians, (which denied the eternal Deity or godhead of Christ.) And being for that cause banished, was (through the entreaty of the Noble Roman women) which were also of the Arrians disposition, called home again from his banishment, and restored anew unto his seat, from whence he had been driven before: Insomuch as there was great dissension and brabbling betwixt him and Pope Foelix, who had in his absence occupied his place: which Foelix, 
john de Maier● in the book of councils.  Hierome and Eusebius also do witness to have been an Heretic, and for that cause obtained the Seat of Rome, howbeit other Historiographers writ the contrary. After that, they count their descent from Anastasius the second, who in the days of Anastasius the Emperor, 
Anastatius the second.  about the year of our Lord 500 did likewise decline from the truth, and consented to the Nestorians, 
Hereof peruse Platina and ●ascicul temporum, and the decrees cap. Anast. dist. 19 with the gloss upon the same, & Navel.  who denied the humanity or manhood of Christ: yea, he sought by all means possible, to call the Heretic Acatius from his banishment home again, and used likewise free access and company with Photinus the heretic: in so much that he was forsaken of all true believing Bishops: and at last (being strooken by the hand of God) did (in easing himself) void all his entrails, and departed this life as Arrius did before him.  
thirdly, they boast themselves upon Boniface the eight, 
Boniface the 8  who reigned in the times of the emperors Adolphus and Albertus: this proverb (in those days) passing of him: Intravit ut vulpes, regnavit ut lo, mortuus est ut Canis: that is to say, 
Touching this, read Cornelius Abbatus, john Maierus. Volaterranus in his 22. book. Platina, Chronicon Charionis, Baleus and other Historiographers.  He entered like a fox, reigned like a lion, and died like a dog. For when Coelestin the fift (a good simple companion) did possess the Sea of Rome, and for his honesty (and specially for that he commanded the Cardinals to ride no more on horses nor Mules, but upon asses) was by them hated & had in contempt. This crafty fox did ordain a man, to feign himself an Angel of God, who speaking through a gutter or pipe which was bored through a wall, did warn Celestine by night (as in a vision) to give up his charge, he being unfit for the place, and therefore to resign it unto some other, more able for that function. Insomuch as this Boniface (by this subtle device) obtained the Popedom, mocking with God and his own profession. And immediately after this, fearing lest Celestine might yet give out himself for the right Pope, did throw him into prison, and caused him there (most miserably) to end his life. Further, he play● many injurious & ungodly parts more: for he dispossessed (by mere force) two Cardinals (being of the stock of the Columnese) not only from their Cardinalships, but also from their own proper inheritances, because they had reported, that he was not the right and lawful Pope. Also, he did banish and curse Sara Columna, with all the Columnese. He refused to crown the Emperor Albertus: and setting the crown upon his own head, and girding the sword to his side, said, I am Emperor myself. Yet notwithstanding after that, the King of France did in his own person crown him, to spite the Pope: which king of France (named Philip) he did likewise excommunicate, and adjudged him to be dispossessed and deposed from his kingdom (the same appertaining to the Emperor Albertus) because he denied the Pope for his Sovereign. Yet besides this, in token of his godliness, and to the end each one might know, that he deririded his own religion, It fortuned on a time in the City of Genes, that he had in handling the Archdeane, named Prochetum, upon the first day of Lent, commonly called Ash-wednesday: And in place that he should print the sign of the cross on his forehead with hallowed ashes, after the accustomed manner of the Romish Church, and say, Memento homo, quia cinis es, & in cinerem reverteris, 
Seek Navel. and Chronic. Ca●ion.  that is to say, Remember (O man) that thou art ashes, and to ashes thou shalt return: he took a handful of ashes, and threw them into the good man's eyes, and said in a great rage, Memento homo, quia Gibellinus es, & cum Gibellinis in cinerem reverteris, that is to say, Remember (O man) that thou art a Gibelline (for they were called Gibellines, which took part with the Emperor) and shalt be consumed with the Gibellines, to dust: and therewithal did he bereave him of his benefice. But what shall I say further? It doth manifestly appear, that he hath deserved a good place amongst the first quarters, seeing he was (at a general Council holden in Paris) accused and found guilty of three special faults, 
Seek for this Council, and ●f his death the Chronicle of France, called, Les annals de France.  namely, of Murder, Heresy, and Simony or bribery▪ and for those causes, dispossessed of his Popedom: and shortly after was taken as prisoner in the town of Anagnia, where he was resident, and from thence conveyed to Rome in a prison called castra de. S. Angel▪ where (through very spite & malice) he become raging mad, in so much as he did gnaw and devour his own hands, and so most miserably (like to a dog) ended his life: howbeit, it seemed that the Devils did marvelously mourn for him: for the same whole day was heard in the prison, where he died, such great and horrible thunderclaps, & terrible stir, that it seemed, all the bells, Priests, and Monks in hell did sing his Requiem: for he had been unspeakable holy, forsomuch as he was the first which did set forth the shop of Indulgencies & pardons, and first brought to light the year of jubilee. Therefore it is most meet, 
Ag●ippa de van●tate scientia●●●.  that he furnish this third place of these eight first quarters.  
The fourth place we may (of duty) attribute to john the 23. forsomuch as he was a manifest and professed Heretic: defending not only by words, but also openly, that the souls die together with the bodies, till the lat●er day of the resurrection. And verily at his election, the holy spirit of the Cardinals was so zealously inflamed, that two of the most principal were murdered: 
Read of this Pope in Ma●o historiarum, Supplementum Chronicorum, Chron. Eusebii, Chron. Carionis, and the extra●a. of john the .22. begin▪ thus. Cum inter n●nnullos. Ex▪ de verborum significatio.  yea, he himself was inflamed with a burning zeal towards our dear mother the holy Church: and therefore did condemn the Emperor Lodowick of Beyren for an Heretic, because he would not take the Imperial crown at the hands of the holy Pope of Rome: yet was he himself afterwards in a general Council found an heretic, and by Nicholas the fift (who possessed his place) was figuratively burnt like an heretic. And further, after his death, were his opinions by his successor Benedict the 12. condemned for heresies. He was also before by the General of the Grey friars (named Michael of Saesena) complained upon, and accused of an other heresy, to wit, that he would by force maintain, against all sufficient and true proofs of the Scripture, That Christ and his Apostles had in this world borne temporal rule: yet notwithstanding, howsoever he used the matter, 
Supplementu●● Chron. Chron Eusebii Polidor. Virgil. in the book de inven rerum.  he reigned & remained Pope. For he made two Saints, namely, Thomas of Erford, & Thomas of Aquin: and ordained, that at night should be song ave Maria: therefore is he also worthily numbered among the noble ringleaders of the spirituality in this first quarter.  
For the sift in this quarter, 
Grego. the 11.  we may place Gregory the 11. who reigned about the year 1371. Seeing he lying at the point of death, did make a most true confession, declaring himself thereby not much better than an heretic: for after he (like an honest man) had of mere malice banished & cursed all the Florentines, 
Nauclerus.  and with a mighty army, had sought their confusion: and had raised the tenth penny throughout all Germany, 
The t●nth penny in Germany  whereby he had caused a great schism to grow among the people: At last (death approaching) he sent for his Cardinals, and other Prelates, to come to him, and holding the Sacrament in his hand, conjured every one which were there present, that they should beware from doing those, or other such like things as he had done: forsomuch as he (in place of God's word, and following of good counsel) had inclined to those, which sought to prefer their own false imaginations and feigned dreams, and thereby had brought the Church to a perfect likelihood of confusion and ruin, by great debate and schism: like as i● did sufficiently appear after his death. For immediately did arise the horrible schism, which the Historiographers do term, The twenty and two Schism, which continued above forty years.  
After this followeth in the sixth place of the first quarter, a worthy and an Ancient bearer up of all ungodly Heretics and Epicures, 
john the 24.  called john the 24. who at the first brought to pass, that Alexander the fift and Pope next before him, by an approved and faithful service of his Physician (named Daniel de Sancta Sophia) was, 

B●ptista Panact. in the 56. sermon.  
Peruse the Council of Con●tance, in the 2 book of Counsels. Stella.   with a Romish fig picked over the perch, to make place for this honest man. After that, having assembled and gathered together the Cardinals at Bullin, (by force of arms) compelled thereunto, to the end they should choose a Pope according to his liking: when they had nominated three or four which did not please his mind, at last he demanded for himself Saint Peter'S cloak and habit, frankly to bestow it where it pleased him best. But he put it on himself, and said, Egomet ipse nunc Papa sum, that is to say, I am now Pope myself. Was not this an excellent, orderly, and lawful election of the holy Ghost.  
After this, 
These are in a manner the proper words of the Council of Constance, like as it is set down in the 2. book of Counc. in the 1050. leaf. And are touched by all Historiograph.  He was convicted and proved in the Council of Constance, an apparent Heretic, ungodly knave, an oppressor of the poor, a persecutor of the righteous, a stay to the wicked, a pillar to barterers of benefices, a glass of dishonesty, a vessel full of all vice▪ yea a Devil incarnate, & therefore deposed from his holy Apostolical Romish Seat: being convict with witnesses, that he had not only unlawfully kept company with his brother's sister, many holy nuns, young maids, and married wives: but also like a Captain and worthy champion of all Heretics, did make sale of all manner of Prebends, Benefices, Churches and bishoprics for his most profit, & bestowed them on young babes, & miss begotten bastards. Yea moreover, did himself oftentimes cell one benefice to sundry persons at one time, and made a mock at all religions, for that he did not only contemn Masses, Eevensong, the Seven tides, the Fasting days, and Abstinence: but had likewise sold Saint john's head (which lay in Saint Syluesters cloister) to the Florentines for fifty thousand Ducats, if so be he had not been hindered from the same by the Citizens of Rome: And had said openly in the presence of many Prelates and other honest and credible hearers, That after this life, no other was to be looked for: yea, remained unmovable in the same: that the soul together with the body, did quite die, and that there is no resurrection at all.  
Aha Sirs, is not this good stuff? And yet notwithstanding, this holy father being accused of more than four and fifty such like articles, which were orderly read to his face, he answered to each of them, sighing very heavily: Alas, I have committed yet a more heinous offence than this is: namely, for that I have descended and come down from the mountains of Italy, and have submitted myself in Germany under the subjection of this Council. Now mark well, if our holy fathers and Popes, by this example, are not well instructed, to suffer no Council to be holden out of Italy, in a country where they have neither power nor jurisdiction. In conclusion, this holy father was deposed from his Popedom, notwithstanding he was himself exceeding holy, considering he had canonised Saints, & had entered S. Brigit in the register of saints. And he was the same which song the high Mass on Christmas day in the council of Constance, where the Emperor Sigismond (in manner of his Deacon) did sing the gospel. Therefore it is great reason, that this place be bequeathed unto him.  
And further, seeing Leo the 7. did freshly follow him in his holy Romish belief, 
Leo the 7.  he shall also furnish the place following with his arms i● this quarter. For besides his great gluttony & incontinency for the which he is set forth for a horrel in histories: also besides that, he deposed the Duke of Urbin from his Dukedom, & joined the same to the Sea of Rome: that he likewise did bereave the Duke of Ferrara of two towns, Mantua & Regium Lepidi: and beside, the bloody wars which he kindled & maintained betwixt the Emperor Charles 5. & Francis king of France▪ yet hath he, 
This is rehearsed in the book which the Nobles of Germany set out, for to be freed from the Council of Trent. Also in Baleus & other Historiograp.  to an everlasting memory, left this brag of himself, namely, That he esteemed no more of the life to come, than the foresaid john: & whatsoever is written of Christ in the gospel, he accounted for jests & fables. In consideration whereof, when Peter Bembus, a learned man, which afterward likewise become a Cardinal, did allege unto him a certain and true place and reason ●ut of the Gospel, he answered laughing: I pray you what come you now forth with your fables of Christ? Insomuch as he in deed hath earned an honest room amongst this sacred company.  

Clemens the 7 Read the Pasquilles of the Popes. Also the Epitaphs of Clement, & the book called, Resistance of the works of Christ and the Pope▪ e●ta●t in French.  At last we will conclude these eight first quarters with Clement the 7. who hath also been a holy father of the spirituality, most famous and renowned, by reason of his devilishness, poisoning, treason, and conjuring. For he dispatched many Cardinals with the Italian trick, to the end he might possess their goods, and so gather money, wherewithal he might buy the Popelie seat, which was resigned unto him for thirty thousand Ducats. Yet especially it is reported of him, that he (lying on his death bed) said, That now at last he should be resolved of that great doubt, whether souls were mortal, or not So as it may ea●●lie be conjectured hereby, what opinion he held touching Christian belief, the whole Scripture, & of his own religion, which he manifested directly yet an other way. For being destitute of money, he set certain Apostles of gold to pawn, to get some money by that mean, and after that did raise an Impost upon the expedition of Bulls, which he named, Pro redemptione Apostolorum, that is to say, For the redeeming of the Apostles. In respect whereof, we may worthily place him, to stop up the nethermost hole in the bottom of these eight first noble quarters, serving properly for Heretics and public blasphemers of GOD: which for arms bear in their shields Foxes, Wild Swine, Dragons, Sea horses, 
Arms of the first quarter of holy Popes.  called in Latin Hippopotami, Adders, Basilisks, Snakes, and Spiders▪ and in their bamners the cities whence they are descended, namely, Rome, Samaria, Dan and Bethel▪ And for their squires▪ Epicurus, Lucian, Arrius, Sabellius, julian, the conductors of reprobates, and other such like.  
The second eight quarters of this noble and renowned stock of spirituality, 
The second eight quarters.  depend most upon unchastity, whorehunters, breakers of Wedlock, or adulterers, and Sodomitical knaves.  
Of which, Pope joan the ninth, or juth is the right mother and most meet ancient bearer. For, 
Pope juth.  as a litter of pigs are farrowed of a fruitful Sow, so are the Priests and Monks, and all the spirituality sprung from her. And in very deed, she was inflamed with such a zealous love towards this holy generation, 
Platina, Chronicon Charionis, and other Historiographers.  that she suffered herself be gotten with child by one of the Cardinals, and was delivered of a child in the midst of the street, at the midway betwixt the Colosseun & S. Clement's chapel, even as she was devoutly and stately treading in procession: By the same token, that yet at this day there doth remain an image of stone hewn out of the earth, & that the Popes in their processions do never pass that way: fearing jest the like might happen to them also. Nevertheless, for the avoiding of such a chance, the holy Romish Church did ordain two chairs to be hewn of Porphyr stone, where they used to feel from under, whether the new chosen Pope was furnished of all his ware. Howbeit that custom is now left, for that they make the matter manifest by act, and by the number of their bastards which before hand they do get.  

Lando.  afterward, they are descended of Lando, who begot john the eleventh in adultery, and further passed the most part of his life with whores: 
Petrus Po●monst.  wherefore he is to occupy the second degree of these quarters.  
And his son john the eleventh may follow his father, 
john the 11.  in the third degree of this quarter: who, by the shameless whore Theodora, Regent & Governess of the city of Rome, 
This doth Luitpr●ndus of Paui● in a manner writ from word to word in his 2. book the 12 and 13. chap.  was first forced to use fornication with her, and after that, when he had showed himself willing in the same, was first created Bishop of Bullen, after, of Ravenna, and lastly, made Pope of Rome. Which fell out a sour sauce unto him: for Marozia, daughter to the foresaid Theodora, being also a subtle strumpet, brought to pass by the help of her husband Guido Governor of Thuscane, that some of his soldiers did apprehend him at S. john's, in the Palace of Lateran, in the year 928. & there with a cushion twhartning his mouth, did pitifully smother him. And this happened, to the end that this Morozia might further her son john the 12. (whom Pope Sergio the 3. had begotten on her in adultery) to the holy Seat of Rome. Howbeit, that joy did not continued, forsomuch as he (that same year) was by a great commotion of the citizens of Rome, deposed, and Leo the 6. set in his place. But this Leo was within seven months after, in the year 930. poisoned by Marozia: & further (as men suppose) Stephanus the 6. who did succeed him, was served with the like sau●e, & sent to the kingdom of Mooles: Insomuch as the foresaid john her son did (at last) achieve the holy seat again. Now, this said Marozia had a son named Albericus, who perceiving that he was mighty and feared in the city of Rome, did compel the nobility & Magistrates of the same by oath, that they, (after the decease of Pope Agapitus who then reigned) should elect and make his son Octavian Pope, as in deed they did, 
john the 13.  and he was called john the 13. who (forsomuch as he was descended of whores and knaves) showed himself no changeling, but declared of what stock he came. For he was so exceedingly given to unchastity, and filthy living, that he maintained an open stews: and being for the same blamed by the Cardinals, from the one he cut of his nose, from the other his hand, and from the third his legs and privy members. So that of duty he is to be placed in the fourth quarter amongst the noble forefathers of the spirituality. This is the very same, who did vow homage to the Emperor Otto, according to the oath which is registered in the Decrees. And he likewise crowned the said Emperor. But when Otto had turned his back, he took part against him with his foe, the son of Albertus Berengarius. The which when the Emperor understood, he returned again towards Rome: And then my lord the Pope betook himself to his heels, flying into the wild woods, and would not by any means come in presence of the Emperor, notwithstanding the promises and assurances which were made unto him. Wherefore the Emperor caused a Council to be gathered, wherein the Pope was complained upon, 
This whole history with the articles here set down, are rehearsed by the Historiographers. Luitprandus almost throughout his book.  and accused with these faults following, to wit, That he did not read his drudgery, that in saying Mass, he did not receive the Sacrament of the Altar, that he had made a Dean in a stable, that he had committed whoredom with two sisters, that he had made Bishops of children, that he had defiled many young virgins and widows, that of S. john's Palace at Laterane, he had made an open stews: that he had lain by and had at will, his father's Concubine, named Stephana, also a widow named Ravera, and yet an other called Anna, with a Niece of hers. Besides, that he had been the occasion of fires, which sundry times had happened, that he had broken up windows and gates in the night time, that he had offered up wine to the devil, and in gaming with dice, had invocated & besought aid of the devil, with many such Popelie parts, which were to tedious to repeat. For which causes, he was in that Council deposed by the Emperor (with consent of the Prelates) and in his stead was placed Leo the 8. Yet notwithstanding, 
This is repeated by joh. Marius, Nauclerus, Chron. Sigis. Robert. Barus.  after the emperors departure, the whores of Rome (whom he had his friends) wrought so much with the Nobility of Rome, & played their parts so gallantly with great sums of money, and by promising the substance and coin of the Church, that he was yet once again called to the Seat, and the aforesaid Leo put of. But this soon ripe fruit was soon rotten: for he was shortly after, by a man that dwelled without Rome, in the night time, thrust through with a dagger, being taken a sleep in bed with his wife.  
And this was he, who first taught his successors to christian bells, & caused the great bell of S. john's at Lateran, to be called by his own name. After whom, we may place Paul the 2. in the fourth degree of this quarter, 
Paul the 2. in this degree.  who first boasted to have all Gods and man's laws shut up in his breast. So as it was no marvel, that he did so carefully pamper the same with ioyllie good cheer, & for the most part, past and spent his time with viewing of old gold, and antic coins. And further, to study by all the means he could devise, to make and set out himself proper and neat, with all manner of pearls and precious stones: wherein he passed all his predecessors. Yea, when he should show himself, he did paint and colour his face with a certain kind of varnish, and other like trumpery, like to his countriewomen the Courtisanes and Strumpettes of Venize, amongst whom he had a long time gone to school. He was the first likewise, which ordained, That the Cardinals should have their close stools, and pispottes covered over with Crimson velvet▪ which they (even at this day) do yet most duly observe, as did sufficiently appear at the Council of Trent, whither they caused such goodly stuff to be conveyed on their Mules amongst other of their most costly and precious jewels.  
At last (notwithstanding that he was reported to be most cunning and famous in the art of witchcraft and conjuring) he could not avoid nor save himself, but the devil his good master broke his neck, whilst he was practising his untolerable Sodomitical filthiness, wherein he often (after the Venetian manner) did accustom himself. In consideration whereof, he must of right be reckoned in the register of this gentle generation.  
After whom (not only in the Popedom but also in good life▪ 
Sixtus the 4. ) did follow Sixtus the 4. who was not himself alone addicted to this loathsome Sodomitical sin, and to all manner of fleshly desire beside, (whereon he consumed within the space of two years, 
johannes Ravisius Textor, in his book called Officina.  the sum of three hundredth thousand Duccates) but further gave licence to all the generation & kindred of the Cardinal of Saint Lucy (who was his huntsman) that they might use this Sodomitical filthiness in the three whotest months of the year, namely, june, julie, & August. And this is the holy man, who hath ordained so many festival days, as Saint Francis etc. and of the Presentation of our Lady. And further hath made that devout prayer, which beginneth, ave sanctissima Maria matter Dei, Regina coeli, etc. giving a thousand years remission out of Purgatory, to whom soever doth say the same before her Image. Yea he hath also made a Saint of S. Bonaventura: wherefore it is good reason that he should likewise furnish a place amongst the company of our Saints.  
Immediately after this, 
Innocent the 8  followed Innocent the 8. who had but eight bastard sons, and as many daughters: which he fostered and brought up all very highly, according to his offspring. Yet forsomuch as he was of no great descent, and that it is but of small estimation with Popes, to have bastards, we will let him step for such as he is.  
And place julius the third in the seventh 
julius the 3.  degree of this quarter, who did not only abuse himself with strumpets, 
The memory of the●se two Popes is yet so fresh, that the pranks which be here rehearse●, are known to each.  but also kept manifestly a young knave called Innocent, to his filthy, unnatural and unchaste Sodomitical use: yea and did often boast himself thereof. And when he was chosen Pope, he did give unto the said boy, as a reward for his beastliness, his Cardinal's hat, with his surname and arms: So that he afterwards was always named by the Pope's surname, and yet is so called, namely, Cardinalin de Monte, that is to say, The little Cardinal of Monte.  
lastly, we will place Pope Pius the 4. (now last overpassed) in the eight degree of this quarter: 
Pius the 4.  of whom our Priests, Bishops, and Prelates are (for the most part) sprung up and proceeded. This good holy father, when he iourneied through Bullin towards Rome, at what time the the Seat was void, he feigned himself very weak and sickly, hoping thereby to win the Cardinals unto him, and that they would choose him, upon hope, he would not tarry long by it. And when this fetch would not serve his turn, he sought another way: for being in the Conclavi, which is, the Closet of Cardinals, he did gloze with the Cardinal of Trent, as though he would permit in Religion many things to the Germans, as namely, The whole exercise of the Sacrament, & the liberty of wedlock for Priests. But when he perceived that the Cardinals were greatly offended hereat, and that all this did not further, but rather hinder his intent, he proceeded further, & did by gifts and fair promises, buy their voices. And at the same time got for a proverb of the Pasquil: Impius es tu, Pater tuus latro est, Mater tua Meretrix, quomodo huc intrasti? that is to say, Thou art an infidel, thy father is a murderer, and thy mother a whore, how camest thou hither?  
For which occasion, to fetch out this shameful stain of infidel, he would be called Pius, that is to say, Godly. But to fall to our purpose, he loved not only the strumpettes and Courtesanes of Rome exceedingly, but also the married wives. Insomuch as in the latter and uttermost time of his age, besides an open and manifest Courtesane or whore, he kept and maintained also, the wife of a certain Gentleman of Rome, named Papyrio Capizucchi, and most commonly did eat Oysters and Snails, and did drink unto them a very strong wine called Mangeguerra, to revive and provoke his fleshly lust.  
And when all would not help, insomuch as his Courtesane did openly deride him, as an impotent sewter, and that she esteemed more of the foresaid little Cardinal de Monte, he caused her to be thrown in a stinking dungeon: yet afterwards, of mere pity and love did set her free again, and having tired himself on her, in his unnatural lust, and further being desirous to solace himself in bed with the foresaid Gentlewoman, did one night eat so many Snails, and drank so much of the foresaid wine called Mangeguerra, thereby having recovered a fresh youth, that he got to bed with her: from whence he never rose, but was borne with his heels forwards under the green coverings. Whereupon an Epitaph was graven on his grave, as followeth: 
Le Donne, Lumagi, & Mangaiguerra,  
M'hanno l●uato dalla Sedia, & posto in terra   
That is to say: 
Women, Snails, and Mangaiguerra brave,  
From stately seat, have brought me in grave.   
He shall then (as of duty to him appertaining) shut up the second eight degree, forsomuch as he had adventured his life in the danger of whorish and most filthy incontinency, and thereby hath purchased an everlasting name, amongst the noble predecessors of the Clergy: who (most triumphantly) bear in their arms, Bucks, Bulls, Bears, Leoppards', 
Arms of the second quarter of holy Popes.  Harpies, Sows, Mares, and salt Bitch's: And in their banners, the cities of Rome, of Sodom & Gomorra: of whence their noble race is proceeded: and for their squires they have Ammon, Absalon, Sardanapalus, and Heliogabalus.  
Now followeth the third eight degrees, 
The third eight degrees.  from whence the sacred stock of the spirituality is sprung up: and these proceed most of greedy covetous persons, & ravening blood hounds, which have purchased the Seat with money and bribes: and further have stirred up great commotions and troubles, and shed much blood. Therefore they wear in their arms, Lions, Wolves, Crocodiles, Tigers, Eagles, Griffones, Hawks, and Ravens. And have for their squires, Cain, Nemrod, Esau, Nero, and other such like. Marry in their banners, they bear the cities of Rome and Edom.  
The first of these Noble personages, may be Pope Formofus (who reigned about the year 893.) together with his adversaries, who have brought such dissensions and discords in Christendom, that in many years after could not be appeased. For the envy which the one bore to the other, was so monstrous and unnatural, that Stephanus the 6. caused the dead body of Formosus to be taken out of his grave, 
Stephanus the sixth.  & congregating a Council for the same, did first command him to be clothed with a Popely habit, and after stripped him of that, clothing him with lay apparel: & after cutting two of his fingers from his right hand, caused them to be thrown into the river of Tiber, & then buried him as one of the vulgar & unlearned sort: and caused all his ordinances to be void & of no effect. To the contrary whereof Romanus the successor of Stephanus, 
Nauclerus.  did establish & allow again all his acts & ordinances, and made those which Stephanus had enacted, to be frustrate and of no force.  
Whom also in this case Pope Theodore the second did follow, 
Mare historiat. & Nauclerus.  establishing all those which Formosus had ordained to bear charge. The same also did (though not without great stir and commotion) john the tenth, who did succeed him, and did not only disannul all the acts & statutes of Stephanus, but further caused them in a common and vulgar Council to be burnt. After w●om did presently follow, 
Mare historia●. Robert. Barnes. Chron. Sigisb.  Benedict the 4. and after Benedict, Leo the 5. After the which Leo followed Pope Christopher, whom we may of right place in the second degree of this third quarter, forsomuch as he did imprison those, which had received any preferrment of the foresaid Benedict the fourth, & obtained the Seat perforce: so as poor Leo through sorrow died.  
But this great ungratfulnes of the foresaid Christopher was worthily repaid: 
Christopher▪  For Sergius the third, a notorious whorehunter (as was signified before) did apprehended him there also, 
Sergius 3.  and first kept him in a cloister, afterward in a common g●ole, where pitifully he ended his miserable days. 
In the 3. degree of the 2. quarter. Sup. Chron▪   
And this is the same Sergius, who yet once again commanded the foresaid body of Pope Formosus to be digged out of his grave, 
Pope Formosus beheaded.  and most inhumanly to be beheaded, and his other three fingers to be cut off, and so did throw the body into the river of Tiber: yet notwithstanding was it (in the time of Anastasius the third) fished out again: and being in S. Peter's church honestly buried, was by the Images and wooden idols (through a special miracle) nodded unto, and bid welcome: if histories do not lie. But that is a small fault: Once we will make this good man Sergius Quarter master in this third degree, considering that of so worthy a fellow, all other Popes, and the whole Clergy are grown like maggots of a rotten cheese.  

Boniface the 7  For the fourth in this quarter, we may choose Pope Boniface the seventh, who having achieved the Seat by unlawful means, began to perceive that he was not well thought of, nor assured at Rome. And therefore, he got him packing to Constantinople: but forgot not privily to steal and take with him, 
This history is rehearsed by Nauclerus, Rob. Barus, and Corn. Abbas.  all the costly jewels and treasures of Churches. Whereof (within eight months after he was abandoned) he had made a great mass of money, wherewithal he wrought so wily, and blinded the eyes of all the Romans, in such sort, as they perceiving no more his wickedness and naughty dealings, did receive him again, and permitted themselves with the shine and brightness of the gold to be blinded: so as he found means to apprehended as prisoner Pope john the 15. who was placed in his room, 
Pope john his eyes put out  and having put out both his eyes, did famish him (in prison) to death, and so got the government unto him again: Howbeit, he enjoyed not long, for being shortly after overtaken with a soudein death, was by the common people trailed alongst the streets, 
Boniface the 8 his death.  being thrust through with spears and bodkinnes, and at last, buried like unto a lay and common man.  
Here may now follow Benedict the eight, 
Benedict the 8 upon a black horse.  who may set out this quarter with his arms: of whom the Histories do agreed in one, that after his death he appeared to a Bishop in a fearful shape, sitting upon a black horse: and when the Bishop had demanded of him: Art not thou Pope Benedict, who is departed this world? 
Fasci● tempor. and other Historiographers  He answered: I am verily the subtle and miserable Benedict▪ But how then standeth the case with you, good holy father (quoth the Bishop:) Whereunto he answered: I am most pitifully tormented and martyred: notwithstanding the mercy of God is not quite shut from me, if so be I may be holpen with prayers, Masses, and almsdeeds: and therefore shalt thou go to john my successor, & tell him, that in such a coffer or chest, he shall find a great sum of money, which he must distribute to the poor: for whatsoever was given for me before, will not help, because it was stolen and evil gotten goods. Whereupon the Bishop, having done his message, did forsake his Bishopric, and placed himself in a Cloister. But whether this be true, or whether it be a lie, or that the devil or some ●●end appeared in likeness of the Pope, I refer it to the Doctors of Loven to judge. Once (forsomuch as all Historiographers do witness alike, it is manifest, that he, as well as his predecessors, and successors, did gather the most part of their substance with roving and stealing, and heaped the same by ungodly means: wherefore it is reason, that he be also allowed a room in this third quarter.  
The sixth place in this quarter we may bequeath to Clement the 4. who could found out most notable means to fetch in money and goods. For being crowned Pope, 
Clement the 4.  he sent for Charles, the French kings brother, & made him chief councillor & General over the city of Rome: & further, caused him to be crowned, by his Cardinals, king of Jerusalem & Sicil: yet upon condition, that he should, by vow, plight himself to pay yearly to the Church of Rome, forty thousand crowns of gold, & should not at any time accept the Dominion of Rome at the hands of the Almains, although it were proffered unto him. 
Naucler. Ca●ion.  And after that, in the year 1267. when Conradinus the right and natural king of Sicil, being fled out of the field and from the discomfiture which he had received of Charles, was delivered into his hands, the Pope wrought so much by his practices, that he was at Naples, together with Fredrick Duke of the East Country, and others more, against all right & reason, most lamentably beheaded. Beside this, he was the cause of the x. penny▪ 
Tenth penny.  levied throughout all Germany, & banished john Teutonicus, because he had bend himself against it.  
In sum, seeing he could find such means to catch coin, it is meet, that he help to furnish this third part with his arms and valiant acts.  

Eugen. the 4.  Further, in the seventh degree of this quarter, may we place Eugenius the 4. of whom all Popes and Cardinals, all Bishops and Prelates, and the whole spirituality, are as of a fruitful stock sprung forth: Notwithstanding, that he was at first driven out of Rome by the Citizens, as one who set all things in debate, & was with stones and darts driven through Tiber, and so hunted out of the town. And after that, was lawfully and often summoned by the Council of Basil, to appear, being complained on for a mutineer and a stirrer of sedition, for a bloodthirsty and wicked man, 
Search the Council of Basil.  and for a persecutor of the spirituality. And when he would not appear, for fear lest it might have happened to him, as it did not long before in the Council of Constance, unto john the 23. he was (at last) lawfully and justly deposed, and banished. Yet this notwithstanding, at the last, by force of arms, with the aid of the Dolphin of France, (who afterwards was called Lodowick the eleventh) he recovered his Seat again, after that he had disturbed the Council at Basil, and had raised a great tumult and schism, the which continued more than fourteen or fifteen years after.  
lastly, for the lock of this quarter, can not be found any more fit than julius the second, of whom is written, 
julius the 8.  That he threw Saint Peter's key into the river of Tiber, protesting, that (thenceforth) he would use, and help himself with S. Paul's sword. And in very deed, he passed his whole time of Popedom with wars & effusion of blood: For albeit that he was marvelously addicted to drunkenness, and to other fleshly filthiness, and especially to that Sodomitical incontinency, like as appeared by two noble children which the Queen of France had sent to Rome by the Cardinal of Nantes, which did further this good holy father in his beastly appetites: yet besides this, he had no greater pleasure in the world, than in wars. For proof whereof, it is to be read in all Chronicles, that he (within the space of seven years) had brought above two hundredth thousand persons to their end. And therefore it is good right and reason, that he with his arms shut up this quarter.  
We might over and above have brought in this quarter, many other Popes and holy fathers of the Clergy, who maintained the contrary part against the Emperors, with great commotions, wars, & bloodshed. Like as have been Gregory the 7. Victor the third, Vrban the third, and Paschal the second, against Henry the fourth: Gelasius the second, and Calixtus the second, against Henry the fift: Adrian the fourth, and Alexander the third, against Fredrick Barbarossa, which was also trod upon with feet by Alexander. Honorius the third, Gregory the ninth, and Innocent the fourth against Philippe the brother of Fredrick, and against Fredrick the second the first Frederiks son, and against Conrade the son of Fredrick the second: And Clemens the fourth against Conradine King of Naples, and son of Conrade. Insomuch as they handled the matter so roughly, that after William Duke of Holland, the Dominion of Rome was for the space of xvii. years without an Emperor, until that Rodolphus of Hasburg was elected for Emperor: who for that cause would not come there, taking example (as he said) by the Fox, whereof Aesop maketh mention in his Fables: who being sent for by the diseased Lion, to visit him in his sickness, like as other beasts had done, made answer, That the footsteps did fray him, which were all bent towards him, but there were none which returned again.  
We might then (say I) rehearse all such worthy champions and holy fathers, and insert them in this quarter, which have so wilfully breathed against Emperors & Gods anointed. But forsomuch as our intent is not to repeat every Popes history, but only to manifest the noble progeny of the holy & reverend Clergy: And that each may very well know, that in the registre of kindred we cannot number further than 32. degrees, to show a noble descent, the rather for that we have briefly touched such Popes, & their feats, where any mention hath been made of them. Therefore do we refer the reader in this behalf, to the Historiographers, & prosecute our last 8. quarters of the Papistical descent, with their skutchions, banners, and quarter masters, in due and decent order.  
So then, do these eight last quarters depend upon Conjurers, Necromaneers, Poisoners, 
The fourth and last 8. quarters  & other such like, which work with the Devil and his craft: and wear for their arms Owls, Owlets, Bats, Kites, 
Arms of the 4. quart●rs of the holy Popes.  Crows, Black dogs, and devils claws. For their squires do I know none more meet than the devil himself, whom in their conjuration they invocate, and call upon, except they would have Simon and Elymas the conjurers: In like manner, and for their banners, can they not find more fit cities, than Rome, Babylon, and Egypt, from whence their Gentility hath taken root: forsomuch as they have always been replenished with such devilishness: except they will have hell itself, where their first father the Devil long since hath farrowed and prepared their places.  
Now then, in the first cometh our Sylvester the second forth as foreman, who was Pope about the year 998. 
Sylvester the 2. the conjuror.  This was first a Monk, at Flueria (under the dominion of Orleans named Gerbertus,) and after that, being removed to Civil in Spain, to study & apply his book, got a Master who was skilful and of great experience in this art, and by the aid of his masters daughter, with whom he was very familiar, did steal one of his especial and chiefest books in that art, & got him packing therewithal, without saying farewell. And to the end he should not be trapped in his thievery, he did bequeath the Devil his soul, with a solemn oath: always provided, that he might return into France, and be prosperous in his attempts. After that, he become a Schoolmaster, and further, master to Otthonis the third, 
Platina and all other histories.  and to Robert Hugon Capets' son, and to Lotharius, by whose aid he was made Archbishop of Rhein's: howbeit, Benedict the 7. deposed him as an Heretic and conjuror. Yet after that, by the help of Otthonis the 3. whom he had taught his art, he become Bishop of Ravenna, and at last, to be short, Pope of Rome: and made with his master the devil a compact, that he should live so long, till he said Mass at Jerusalem, supposing that the same would never have happened. But the master deceived the scholar: For in the city of Rome was a Chapel, which was called Jerusalem, in the Church of the holy Cross, and saying Mass there, he waxed sick, and perceived the devils coming for him to their feast. And hereupon the Historiographers declare, that he become penitent, and confessed openly his offences, commanding that his dead carcase should be thrown upon a car, & the oxen permitted to draw it▪ whither they would: so the oxen drew the car before Saint john's church at Lateran, where he lies buried: and it is said that he wrought many miracles there. Yea, this is to be seen before the same church pictured very bravely in a table. And therefore this holy Sylvester shall occupy the first place in this last quarter, forsomuch as of him are proceeded all other hellish fathers, which with their plaguy spirituality have possessed and replenished the world.  
After this may follow john the 19 who likewise had friendly and familiar conference with Robin goodfellow, 
john the 19 This is written by Benno the Cardinal, and Blondus the Historiographers.  like as had been taught him in the school of the foresaid Sylvester, and with the aid of his master the Devil, got the Popelie triple crown on his head, about the year 1005. but possessed it but 5. months. And after, went to catch Moles, proceeding forwards to view his master's may-game in Purgatory, or thereabout. Yet in that short time, he did great good: For he confirmed All soul's day, which then was newly invented and first registered in Clunie Abbey by Odilius. I suppose he knew before, 
Robert. Barus, & Suppling. Chron.  that he should shortly after go visit the souls in Purgatory, and help them there to celebrated their feast.  
The third place we cannot by right attribute to any sooner, 
Benedict the 9  than to Benedict the ninth, who before being called Theophilactus, had lain at study together with one Laurentius, Archpriest in the school of the foresaid Gisbertus (who after was called Sylvester the second) and was faithfully instructed in his worthy science, whereby he achieved the Popelie Seat, and far surpassed his Uncle Benedict the 8. (who had reigned not long before him) in all subtlety and crafty dealings, like as histories make mention: He reigned in the days of Conrad 2. & Henry 3 And after being departed this life, appeared to an Heremit, in the likeness of an horrible & unnatural beast, 
This history is rehearsed in Supplem. Chron. Ma●e historiarum Fasciculus Tempor. and others  having head & tail like an Ass, & the rest of his body like a Bear. And being known of the Eremite, & demanded what the same signified, made ananswer, that he aught not to marvel thereat, considering that by God's just judgement he was perpetually condemned to the same, as one who after a beastly manner had lived without faith, and belief, without reason and Law in this world. Like as by all credible histories is uniformally declared: and therefore was in his life time complained upon for many shameful acts which he had committed. And in the thirteenth year of his Popedom was banished Sylvester the third being chosen in his room, 
johannes Marius, Fasciculus Temporum.  who also was deposed within nine and forty days after, as an unmeet and unlearned man. And the foresaid Benedict put in again, who within a while after was put forth again, & Gregory the sixth taken in his steed. 
johannes Marius, and Mare historiarum.  Howbeit some Historiographers will say, that he was not deposed the second time, but did of mere covetousness for ready money sell his title unto the said Gregory. 
Robertus Barnes, & Nauclerus.  In fine, this is the effect, That there were the same time three Popes at Rome: namely, Benedict, Sylvester, and Gregory, who did all at once draw for the longest cut, & drew so long, till the fourth named Gratian did arise, 
Gratianus.  who had likewise gone to school with Sylvester the second, and played his part so neatly, that he bought all their three parts, and become Pope himself. Howbeit, that he, like a Simoniake, that is, one which was crept in with coin, was first by the spirituality of Rome, and after by the Emperor Henry in a general Council deposed, and one promoted to his place, called Sindegerus, who (after that) would be called Clemens the second. But he likewise made the matter short: 
Supplem. Chron. Robertus Barnes.  for nine months after stepped Damasus the second in place, having poisoned the other: and scaled the romish Seat himself without a ladder, that is, without election of the Commonalty, or help of the Clergy. 
Damasus the 2  Wherefore we may allow him the fourth degree of this last quarter: considering that in those days the most part of Popes and other Prelates were addicted to sorcery and poisoning, with other devilish devices: whereof histories do sufficiently witness, and make mention at large.  
The fift place (by all reason) doth belong to Gregory the seventh, 
Gregory the ●  which before was named Hildebrand, who (as histories declare) did temper his treacle so well, that as good as five or six Popes were by the Italian Dram brought to their bane, to the end he might find a ready beaten and trodden path to their place: 
Fascic. tempor.  yea he was also a scholar of the forenamed Sylvester. Forsomuch as Sylvester (as hath been showed) did instruct Laurence the Archpriest, and Theophilactus (who after was called Benedict the 9) and Laurence did teach this Hildebrand, who thereby attained to the holy Seat. And notwithstanding that first in a Council holden at Worms, he was for a conjuror and crafty villain, who by policy had obtained the Popedom, and also after that, in a council holden in the city of Brixne by many Nobles and Bishops, & lastly in a council at Mentz, as a Simoniake, or a merchant of Benefices, & a seditious mutineer, deposed from his Seat▪ being accused & lawfully charged, that he ●●lie, & with bribery crept into the same, and had brought all Christendom into a commotion, sown discord on all sides, did maintain and receive under his tuition, all Perjurers, Murderers, Church spoilers, Villains, thieves, and such as by fire consumed true men's substances: like as afterward himself (lying on his death bed) did confess. Yet, all this notwithstanding, he wrought so much with help of his master whom he served, that he again (like to a cat) did clamber on his seat, and did work all the spite & hurt which he could devise unto the Emperor Henry the 4. suborning certain persons, some with treason, some with poison, & some with other treachery & subtle devices, to procure his end. And the better to achieve his intent, did commonly bear in his bosom a book of Necromancy. Yea his Secretary john the Bishop of Portua, did testify in a public sermon, that he had committed such facts, 
This declareth the Cardinal Benn●, who lived in those days.  whereby he deserved to be burnt quick: forsomuch as he had thrown the holy sacrament into the fire, in his coniurie, to the end he might have knowledge from the devil, of his good fortune and succession against the Emperor Henry. And this is the holy man which did forbidden Priests, 
Marian. Scotu●.  and the rest of the Clergy, to marry wives: yea that none should be received in any office pertaining to the Church, except first he were sworn to live chaste & undefiled, that is, 
Cap. quae. 1. di●● Sabb. de consecr. dist. 5. Ca Carnium, de cons●cr▪ dist. 5.  without a married wife. He also did forbidden all Chisten people, on the Saturdays, & all Monks for ever to eat flesh. Likewise, he did separate Azo the Governor of Esten from his wife the Duchess of Matildo, 
Platina, Naucler. Abb. Vrs.  under pretence that they were a kin within the fourth degree: but in very deed, it was because he would have the woman at his pleasure: like as all Histories do witness, that she had great familiarity, friendly conference, & continual conversation with him.  
What say you then, was not this fellow holy enough, to occupy the fift place in this noble quarter?  
Go to then, after him may follow in this quarter john the 21, (who reigned in the year 1276. 
john the 21. ) for that he did give such credit to his knowledge of Geometry, and to the Geometricians or star Prophets, that he spared not to say, That by the same he was assured to live a long time. But he deceived none more than himself. For he continued but eight months in his Popedom, being soudeinlie slain in the city of Viterben, by the falling of a chamber, which he had caused there to be built: so as it is manifest, that this was one of the devils pranks, who had assured him so finely of a long life.  
Now for to furnish the seventh part of this last quarter, we can found none more fit than Alexander the sixth, 
Alexander the 6.  who before was named Rodorike Borgia: and being Cardinal sought by all means possible, to wax Pope: finding in the end no way more commodious to achieve the same, than by framing himself to the study and exercise of Necromancy or black science: which art he most diligently did apply, & thereby examined the devils, whether they would willingly and without grudging, prefer him to the Popelie crown. Whereunto they presently consented, with condition, that he should be sworn to be subject and serviceable in all matters unto them: whereunto with right good will he also did condescend: desiring only, that when this compact should be confirmed, the devil should not appear in any fearful likeness, to demand the accomplishment of his oath, but should show himself in the habit and semblance of a Protonotary. The devil (who could not have wished a better vizard) was soon entreated to show him that pleasure. So it fortuned on a time, that the Cardinal did walk in the ancient city of Rome, to the mount called Monte cavallo, and drew himself aside in a summer parler, or place of pleasure, where biding alone, his lord the Protonotary came also treading in, in the similitude of a comely middleaged man, seemly appareled with the habit of a priest. And having taken the oath of the Cardinal according to his wish and prescribing, did assure him to become Pope: & that agreed very friendly upon the time wherein Borgia should reign as Pope, to wit, 1108. In fine Borgia was made Pope, and gave himself thoroughly to all manner of pleasure & desire of his flesh. He lay with his own daughter named Lucretia, which nevertheless was used in like case the same time by his son her own brother, called Valentin Borgia: insomuch as of his daughter he did not only make his bride, but also his daughter in law, like as her Epitaph (extant on her grave) doth expressly declare. He caused likewise the good man Hieronymus Savonarola to be burnt at Florence, because he did boldly preach against his wicked life and doctrine. Besides this, he did covenant and agreed with the Marranes, which is, with the revoked Christians. Yet further, after he had committed many murders, as well with his own hands, as also through the mean of his aforesaid son Valentin, who had raised a commotion through all Italy, and had brought jacobus Caietanus, the Cardinal Vrsin, and the Abbatte Aluiane, with many other more, to their end. He would at last at a banquet (which very liberally he had prepared) have poisoned a Cardinal: So it chanced, that through mistaking the one bottle for the other, he which filled the drink, did serve the poison to the Pope himself: insomuch as he therewith did swell, and become exceeding sick. The while now, that good counsel with him was dear and far to seek, he sent one of his most trusty servants called Modena, into a study joining next to a chamber where he lay in bed, to fetch a pretty golden book of Necromancy, which he had always most carefully kept amongst his costly and chiefest jewels. And as the aforesaid servant mass entering into the study, he saw the aforenamed Protonotary sitting in the Popelie habit, who did so well resemble his master in all respects, as if it had been himself. Whereat being greatly frighted, and in a manner half dead through fear, did retire back, until his master the Pope had revived him again, and then adventuring the second time to enter the study, was asked of the Devil, what he had there to do, who answered, that the Pope had sent him for a book. Then roared the devil with a terrible noise, and cried out: I am Pope myself: wherewith he vanished away. After the which time, the Pope began to hasten toward his end. Yet a little before his death, did his master appear once more in likeness of a Post or Pursuivant, and having had long conference & a longer discourse with him, did teach him his Arithmetic, or his table of numbering, effectually giving to understand, that eleven & eight did signify eleven years and eight days, and not nineteen years, so as the Pope had reckoned without his host. And then with a filthy stink he departed from my lord the Pope, who immediately after followed, and with his faithful masters departed this world into the Pope's heaven. Now, seeing his Requiem is a singing, we will afford him this seventh place in the last quarter.  
The last and best, which may not only conclude the fourth quarter, but also shut and seal up the whole registre of kindreds with his noble arms and Popelie acts, is Paul the third, whose high renowned & noble feats do show themselves, 
Paul the 3.  partly in all the four quarters: for he is at first, a kin to the fathers of the first quarter, insomuch as he was, all his life time, a notable Epicure: openly skoffing at Christ the son of God, and esteeming the word of God for a vain fable. Like as they do sufficiently know, which in his time have frequented and been at Rome.  
After that, he is a kin likewise to those of the second eight quarters, forsomuch as he was not simply a whoremonger, but besides the women which he defiled, being the Pope's Legate, was by his kinsman Nicholas Querceo, taken with the manner, whereas he being a bed with his own cousin german Laura Fernesia, 
Laura Fernesia.  wife to the said Nicholas, was for the said cause, by him thrust with a dagger into his body, whereof he bore the scar to his grave. Yea he did lie with his own daughter Constantia: 
Constantia.  and to the end he might the more safely do the same, did poison her husband named Bosa Sforza. He had also a son called Peter Aloysius, 
Peter Aloisius.  who knew very well how to follow his father's footsteps. For beside innumerable shameless and most detestable crimes, which would be to tedious to repeat: he did perforce ravish the Bishop of Fanes, and misused him, with help of his servants, to the satisfying of his most horrible Sodomitical lechery, whereof the good Bishop (through sorrow & anguish of heart) died: which notwithstanding, the good son got of the holy father for a reward of his good deed an Earldom of forty thousand Duccates a year. But what marvel is it, that he forbore & maintained his son in such a dishonest and detestable life, seeing himself through the whoredom of his sister julia Fernesia, 
julia Fernesia.  which she had committed with Pope Alexander the sixth, was called to be one of the college and fellowship of Cardinals? Forsomuch as she did threaten to forsake the Pope, unless he would bestow on her brother a Cardinal's hat. After this he doth claim kindred of the third 8. quarters: considering he kept open shop or market of all manner of benefices, & merchandise. For being by Pope Clement (who lay at Rome as prisoner in the Palace called Castra de Sancto Angelo) sent of an Embassage to the Emperor Charles, would not take it upon him, but that the Pope must first prefer his young Nephew to the Bishopric of Parma, who was but a child of x. years old: and afterwards being Pope, did give all, or most part of this treasure pertaining unto the Churches, unto his friends and kinsfolks, as well women as men: yea sold from the Duke of Ferrara two towns called Modena & Rhegium. He alienated also Parma & Plasancia, & gave them to his friends. He was not abashed to raise all manner of strange impostes & taxes, & to demand of his subjects 3000 Duccates a year, and besides that sometimes the tenths, sometimes the one half of their fruits, to gnaw the common people to the very bones, & gather money from all quarters & corners. And further touching bludthirstines & murder, therein he was doctor long before he got the Cardinal's hat on his head: for in the days of Pope Innocent, he was thrown into Bocardo for two murders by him committed, & for poisoning his own mother and nephew: 
Murders committed by Pope julie.  insomuch as he hath also deserved a place in this fourth and last quarter: considering he was so skilful in tempering an Italian fig, that he did not spare his own natural mother. Yea after that did bring his own sister to her bane, who otherwise was none of the holiest. Besides this, he was a necessary and toward companion in Necromancy & devilish arts: as appeared by his endeavour and diligence in preferring (so much as in him lay) all those of the same science, to wit, Cecius, Marcellus, Gauricius the Portugal, and other more his approved friends and fellow students. To conclude, he is the very same, with whom we need to fill up this beaderowle, and to bring these two & thirty noble degrees unto one notable stock or graft, from which all our holy Clergy, all our triple crowned Popes, all bloody Cardinals, all mitred Bishops, all lazy abbots, fat Curates, houdded Monks, idle cannons, Massepriestes, shaven Clerks, fysting nuns: In fine, all the shaven sort are proceeded and sprung up, and further, have filled the earth, as with a heap of grasshoppers.   

The iiii. Chapter. Declaring that the lewd and wicked life of Priests can not be a let to the administration of their Sacrament. And herein is treated, the bribery, and chopping of benefices used in the holy Church of Rome.  
SEeing then that our Clergy is descended of so high, holy, renowned, noble, and right honourable stock, of all sides, that they can show and declare all the arms and banners of their predecessors, so exactly & perfectly: wherefore then should they not (as of right to them appertaineth) possess their father's rents & revenues, and enjoy all the privileges which of old are bequeathed and given unto them: and which (many hundredth years ago) they have always used? Good reason then, that they should after the ancient accustomed manner of their old mother the holy romish Apostolical and Catholic Church, invocate and call for help of their old fathers, whensoever any heaviness or trouble doth seem any way to come upon them. And especially in this, that our master Gentian doth here diligently treat upon, to wit, that the wicked and lewd life of Priests cannot stain or disgrace the commendable and worthy order of their admission to be Priest. And it is in deed true, for else the matter would cotton but ilfavouredlie with our loving mother the holy church: for to the end I need not rehearse every several part, 
Look before in the 5. chapter of the first part.  we have heard above, that the decrees do mention: If any Pope or other religious person do with Simony, that is to say, with gifts or bribery, with affection or friendship, or with any other undecent mean, obtain a benefice, living, or other spiritual stipend, the same shall not only be banished & accursed, but beside all whatsoever he doth, or ordain, shallbe accounted without force, void, and of none effect. And all Priests and those of the Clergy placed and appointed by him, shall likewise be banished & excommunicated with him. Now help good Lady of Walsingham: for is it possible to found one amongst ten thousand, which can get his benefice otherwise, than by such pretty practices & cunning sleights? I refer that to the right worshipful Abbot of S. bavin at Gaunt, & to the Secretary Argenterus, & to Morillion the Cardinal of Grandveile his brokers, 
Vigilius. A Argenterus. B Morilion. C  which were wont to be called the A.B.C. of benefices (because he had so many benefices, as there are letters in the crisse cross row) I refer it (I say) to their consciences, if perhaps there is any conscience at all left in them. They know how indulgences & advowsons of benefices were wont to be dealt withal. They know also, what subtle practices that the good Cardinal Grandville hath brought us in the low countries, to scum the best fat from our pots, with the scummer of indulgences, & shear the sheep, where others shear the hogs. I refer me also to the Notaries, Bull writers, Registres, and Secretaries of the Romish court: they know what notable gain they yearly put up by their boxes for all the pardons, dispensives, expectatives, privileges, Bulls, new provisos, Vocatories, Commendaticus, Absolutions, Dispensations, for to compass three, four, or ten benefices at once, for Protonotariships, Promotions of Chaplains, Conseruatories, Revocatories, Reductions, Exemptions, and other such like paltry more, which we have rehearsed before.  
But I pray you, was there ever any Pope, which obtained his place otherwise, than by gifts or bribes, or with open force and armed hand?  
That appeareth sufficiently by the horrible schisms, 
Peruse john Marius, and other Historiographers.  contentions, murder, and wars, wherewith histories are so throughlie replenished, that it is wonderful. Mentioning at last of 22. manifest schisms, wherein were sometimes two, sometimes three: yea four Popes at once, each contending most stiffly against the other to win the bell: and that continued sometimes three or four, sometimes ten or twenty: yea sometimes thirty and forty years.  
But I omit all the rest, only calling to mind the late passed Pope Pius the 4. Hath not he openly on a time with ready money, 
Pius the 4.  an other time by fair promises, bought the voice of Cardinal Caraffa, and his adherents (which always held the contrary part against the Ferneses', and Mantuans?) Did not he promise' the said Cardinal a pension of many thousand Ducats a year, to receive them out of the revenues of the Bishopric of Toledo in Spain, which he by means of the Duke of Florence (who was surety for the same) would 'cause him to obtain, and also certain Forts and Castles situate in the land of Naples, which he should deliver into the hands of the Duke of Paliano? And at last, when the time of payment was come, he caused the Cardinal to be throttled with a napkin about his neck, and his brother the Duke of Paliano to be beheaded, and further payment they might seek where they could. But what need I (by sundry examples) declare, that which a calf with one eye might lightly perceive? The Lawyer Marsilius Patavin himself could well discern this, and by writing testify with these words following: 
In defension pacis, cap. 24. part 2.  Quid aliud Romae, quam Simoniacorum undique concursus? That is to say: What else is at Rome, but a gathering & flocking from all places of bribing Heretics, and brokers of benefices?  
The same did the Monk Baptista Mantuan lament, writing thus: 
Vaenalia nobis  
Templa, Sacerdotes,  
Altaria, Sacra, Coronae:  
Ignis, Thura, Preces, Coelum  
Est venale, Deusque.   
Which might be thus Englished: 
Wares of all sorts,  
are here to be sold:  
Buy what you will,  
for money down told:  
Churches, Priests, Altars,  
Offerings, and Crowns:  
We pass, for quick sale,  
all cities and towns:  
Fire, frankincense, Dirges,  
and pardons from pain,  
Hell, Heaven, God, the Devil,  
we give all for gain.   
Wherewith a good Abbot doth finely agreed, who being asked, Papa cuius partis orationis? That is to say: What part of speech is this word, Pope?  
Answered, that it was Participii partis, Quia partem capit a Clero, partema Seculari, partem ab utroque, cum totius orbis doloris significatione, sine modis & temporibus. That is to say:  
This word Pope is a participle, or of the quality of those which put forth their hands on both sides of the dish: for he receives of the spirituality, he receives of the Temporalty, & doth part stakes on both sides, without measure or end, to the great anguish and sorrow of all the world.  
And for proof of this, may be sufficiently perceived by the taxes, or valuing of Benefices, whereout the Pope must always have his share. For to let sky a many of scraps, 
First fruits. This calculation and reckoning is to be read in the hook called Desensio pro libertate galley. Eccl. advers. Rom. aulam, made by the parliament of Paris, and delivered up to king ●od●wick● the 11. in the 72.73.74. and 75. article. Peruse also here of Charles Molinae●s. in the book de Annatis, and search the tare of bishoprics and Archbishopriks' and Franciscus Duarenus de sac●is Eccle. ministris ac benefi●iis in the end of the book.  which he so carefully doth gather from under the table of the Beneficed, like a dog: only the first yearly fruits, which the Bishops, abbots, Prelates, and other benefice buyers must allow the Pope, do amount only in France, year by year, but to ten times an hundredth thousand Crowns. Yea in the time of Pope Pius the 2. were voided in France above twenty, so of Archbishoprikes as bishoprics, which brought to his coffers, a hundredth & twenty thousand Crowns. After that, he received not much less of xl. Abbeys which were likewise void in his time. And further of Priories, Deanties', and Parsonages, he got in no less than an hundredth thousand Crowns. And above all these were there about an hundredth thousand parish Churches & Pastorships, which the one with the other did each allow to the Pope xxv. Crowns. Behold, and consider, if this doth not in the whole amount unto xxviii. times an hundredth thousand, and more, xl. thousand Crowns? Reckon then, and overcast all the other profits, besides the first fruits. And then ponder what a monstrous sum of money, all other countries (throughout all Christendom) do bring together, which in a manner are served with the like sauce. I omit the revenues which he receiveth, and is paid every year by the strumpets of Rome, amounting (for each paid a Ducat) above forty thousand Ducats: besides that which he dueth likewise get of the jews: and further, that which is brought him in the chamber of penance, where the remission of all sins are rated and taxed at a certain price: like as we have touched before, and granted dispensations, for to marry with their nearest kindred, which is not allowed to any, but such as be rich. For thus soundeth the text:  

In the book named, Tax●, & Cellar. Apost. cum notabilibus, iuxt. stylum hodiernum Rom. Cu●iae, in Rubri. de Matrimonial.  Et nota diligenter, quod huiusmodi gratiae, & dispensationes non conceduntur pauperibus, quia non sunt, ideo non possunt consolari.  
That is to say:  
And note diligently, that such favour and dispensations are not allowed to the poor, for they are not, and therefore can not be comforted.  
Behold, this is a text of the Bible, which speaking of the people of Israel, under the name of Rachel, saith, that she is mournful, and doth bewail her children, and can not be comforted, because they are not present. This doth the holy Romish Church understand of the poor fellows, which have no Ducats or Crowns of gold, and therefore can not be relieved in the chamber of penance: where none find ease, but such as will come off, and deal liberally. But who were able to declare all the sundry merchandizes, fines, trumperies, and simony of the most holy fathers and Pope of Rome? It is even a very bottomless pool, which doth surpass man's capacity. Insomuch as we need not marvel, that Pope john the 22. after his disease, did leave unto his successors, xxv. Millians, 
This writeth Francisc. ●et●ar. and Ma●sil. Pa●a. in defen. pacis.  or xxv. times thousand thousand Crowns in ready money, which after our reckoning, is five hundredth tons of gold. Besides all that, which he (whilst he was Pope) did wastefully spend and consume with whores and knaves, with sumptuous and dainty fare, with riot and banqueting, and other such like Popelie holiness, the which undoubtedly was an infinite mass of money.  

In his book called, Sylva locorum commun.  Therefore it is, that the Archbishop of Maydenburg, noting this sum, and having cast and reckoned, that in the time of Pope Martin the fift, were brought into Rome, as good as nine millians of gold, which is, nine times thousand thousand Crowns only out of France, with great admiration used these words, judicet timoratus, quae vorago haec: That is to say, Each one which feareth God, record and judge hereby, what an unsatiable & bottomless pool this is.  
But what needeth further repetition hereof? Every one doth know well enough, that all things with the Popes of Rome, are set at sale. And this appeareth sufficiently by the worthy acts of the holy fathers Alexander the 6. and Leo the tenth. For of the first did john Picus Prince of Mirandula writ thus: 
Vendit Alexander,  
Cruces, Altaria, Christum:  
Emerat ipse prius,  
Vendere iure potest.   
That is to say: 
Upstart Pope Alexander,  
and out with his male,  
And made up his market:  
What set he to sale?  
Christ (by Saint Maerie)  
Altars, and Crosses,  
He bought them, to cell them:  
Men live not by losses.   
And of the other did the learned Poet Accius Sannaharius indite as followeth: 
Sacra sub extrema  
Si forte requiritis hora,  
Cur Leo non potuit  
Sumere? vendiderat.   
That is to say: 
If this to know be your intent,  
Why Leo, at his dying day,  
Can not receive the Sacrament:  
What other cause did let, (I pray?)  
But that, for greedy gain of gold,  
Out of his hands the same he sold.   
But if promotions and benefices were only to be sold for money and bribes, than were our dear mother the holy church to be borne with, and not greatly to be blamed. But what helpeth it? It is apparently perceived, that they are to be gotten by Ruffianlike living, whorehunting, perjury, and abominable Sodomitical filthiness.  
For to the end I let slip, that Pope Paulus the third, after that he was put by the third time, did at last obtain a Cardinal's hat, by the importunate instigation of his sister julia Fernesia, Pope Alexander's strumpet, who threatened to forsake him, unless he would admit her brother into the honest and worthy fellowship of Cardinals. To the end I also let slip the forenamed little Cardinal of Monte, who by his filthy Sodomitical mildemeanour, possessed the Cardinal's hat of Pope julius de Monte. Those which have but a while frequented Rome, can testify, that it is a common order & usual course: yea, it is not of to day nor yesterday, but it is one of the old traditions or customs of the holy Romish Church, which she without setting down in writing, hath received from the father to the child, or from heir to heir, and doth still follow the same. For Pope Benedict the twelfth, who himself made a decree, forbidding, That to the undeserved, or such as were unworthy, should not any benefice be given, did notwithstanding in the year 1336. offer the learned man Francis Petrarcha a Cardinal's hat, upon condition, that he should deliver him his sister for a Concubine. 
This is rehearsed in the life of Petrarch. of that which is written of Vergerio & Squarciasico, which within ●●le did live upon the said time.  Whereunto Petrarcha answered, That he had no need of so fowl or filthy a hat. Yet his brother Gerard Petrarcha consented thereto, and delivered his sister to the holy father for a Cardinal's hat. But when the Pope had satisfied his desire with her, and did not pay the hat, the good man did despair, & got himself away into a Catholic cloister or religious house.  
Such merchandise is a daily thrift to the Romish pilate's and holy fathers. And therefore might Peter's bark suffer shipwreck, if upon their holiness and honesty you would build the worthy state of Prelatshippe and spiritual callings, and the Mass with the seven Sacraments. For admit they had obtained all their livings, benefices, and shaven crowns, by their worthiness and holy acts, yet might we not hear their Masses, so long as they haunt and use the company of their pretty Minions, by virtue of the council of Mantua, wherein is expressly forbidden, That we shall not hear the Mass of any Priest, whom we know to exercise the company of any women.  
And now I refer the matter to the consciences of Priests, Monks, & Cannons, whether the holiest amongst them all, do always refrain and keep themselves from the haunt of harlots. Forsomuch as it is known and manifest, that the common sort are not content with one proper bedfellow, as we may sufficiently perceive by the Popes and other Prelates their bastards, with which they have replenished the world, and have distributed their lands and livings amongst them. And therefore must we always be mindful of this rule: that whensoever we hear aught of Priests or Monks, which soundeth not well, yet the same cannot be prejudicial or hurtful to their state or calling, or hinder the virtue of holy Mass: yea it is sanctified & made holy through the worthiness of the person himself, how wicked and sinful soever the fact can be. 
Fel●ius in cap. ex part. 1. De officio delegati. & jacobatiu▪ in tract. de Conciliis. Tit. 4. Chap. 4.  For this hath our mother the holy church after this sort concluded: That in case the Pope should for ready money cell all the Spiritual goods, all benefices and prebends, and all the trumpery, one with the other, yet may not that be reckoned for Simony, so long as the holiness of his person can wash and cleanse away all stained spots and filthiness. Yea, of a sin can he make a good and godly work, as is showed before. And the Pope with the holy Church of Rome can no further be tainted with this crime of Simony or bribery, than that the Court of Rome may be called Monarcha Simoniae, 
This is repeated by Restau. Castaldus, in tractat. de Imperat.  that is to say, A Monarch or Duchess of Spiritual thievery. And therefore Bribeberie or Simony can not be found at Rome.  
And as concerning other facts, the Pope can wholly dispense with them: insomuch as the holy Church is out of danger, yea although she were as full of villains and reprobates, as an egg is full of meat.   

The u Chapter. Which treateth of the ignorance of Hugnenote preachers, and the great and singular learning, capacity, weighty and deep grounded questions of Catholic Doctors.  
Now let us proceed with our Huguenote Ministers and Preachers, and paint them forth in their colours. Go to then, master Gentian saith: They are unlearned, and of a wicked life. Touching the first point, their ignorance is easily perceived by this, in that they will not say and sing their Pater Nosters, Benedictions, or thanksgiving, Psalms, and other prayers in Latin, but always use their own mother tongue. Truly if they had their latin tongue so prompt and ready, as the Priests have it in their Masses and Diriges, they would not be so chary and dainty of it. In deed, it is very true, that some of them have not only the latin tongue, but also the Greek and Hebrew more perfect & ready, than the Priests and Monks have their Kirieleyson and Per omnia. But in primis, it is Heretical Latin, and of this new sort, which is unknown, (much less used) amongst the Doctors of Loven, Colen, and Paris, and such as the holy Romish Church can not skill of. On the other part, there are some amongst them, which know no more latin than our Monks and Parish priests: yea they will not boast or crack to know any thing, save only jesus Christ, & the same crucified: 
1. Cor. 2.2.  and persuade themselves, that that alone, (at lest) is worth as much, as all the Doctors copes, Aristotle's breeches and lyripypes, which our Magistri nostri and Supermagistri at Loven have won with great and painful industry. But when all is said, are their learned sort such jolly fellows? Are they of themselves able to dissolve one of those questions, which our masters of Loven with great heaps do daily deliver? and break their brains about them, in such sort, that when they come abroad in the air, their heads are leapt and wrapped about with clouts and rags, as though they were in danger to break and fall asunder? Ywys sir no. He had need to be a wily Woodcock, which should be able to dissolve such indissoluble questions. For behold, these are they, whereby they permit their students to proceed Bachelors, Masters of art, and Doctors: Namely, to know, Whether God be able to sin? 
Questions of Catholic Doctors.  If he were able to hate his Son? If it were in his power to command any thing, that is evil? If he might have created the world in better condition than he hath done? If he could have created a father without a child? Or a child without a father? Or a hill without a valley? If he were able of a whore to make a virgin again? Also, whether the son of God could have taken a woman's shape upon him? Yea, if he could turn himself into the likeness of a Devil? Or take upon him the nature of an Ass? Whether he could not have been a peeble stone? A Pompin? or Colewort? And if he had become a Pompin, how then would he have preached? Also, whether our Lady was borne pure and without sin? Further, how many companies of Angels there be? Who sits on the highest end & who on the lowest: who goeth before, and who follows after? Moreover, what is done in hell? With what sort of tongues and bellows the fire is kindled? How hot Purgatory is? Wherewith all it was separated from hell? How long the souls must fry in it, before they be enough? Besides them which we have rehearsed, concerning Mice which were cerpt into the Sacrament box, what they found there to gnaw upon, considering it is changed from bread? How long the man in the Moon will tarry there, and when he taketh his flight? Whether the host be poisoned when there is any poison mixed with the bread? And whether flies dare presume to beshit it? With other more weighty questions without measure or end, wherein the Heretics are nothing seen, nor can tell no more of, than of the wind which last blew of my hat: & therefore it must of necessity follow, that they are most ignorant & unlearned. They suppose it is now, as it was in the days of Paul & the other Apostles, when there was no talk of Bachelors nor Masters of Art: when as Quotlibets, horned or forked syllogisms, Quidditates, Identitates, Realitates, and other such like rats nests, were not yet found out, when Fishermen were preachers, and Tanner's Apostles. And therefore are they all busy with their Paul, and their Prophets, 
Doctor subtilis, is to say, a profound and deep witted doctor, & so do they commonly call joh. Scotus. Doctor An●e●●●us is an Angelical or Angelic doctor, and this is the Surname which they give Thomas de Aquino.  and scoff at all that our Doctor subtilis johannes Scotus, Doctor Angelicus Thomas de Aquino, That our Albertus Magnus, Petrus Lombardus, Occa, and all other such like famous and learned Doctors, have written in great books and large volumes, and which they have after deep and special speculation, concluded and set forth for chief and principal articles of our belief.  
But we prattle in vain, they must (at the lest) go yet these ten years to school, if they will be reputed and taken for learned. What tattle I of ten years? A wise Doctor of Divinity said to Erasmus, That in nine years could not be understood, what only Scotus, in his argument upon Petrus Lombardus, had written. And another said, That it was impossible to conceive one sentence or place in Scotus, except he had Aristotle's Metaphysics at his finger's ends. 
Metaphysica is to say, those things which surpass nature as Spirits, Angels, etc. And it is the name of a book which Aristot. hath written of supernatural things.  What a good year mean these Heretics then, that they are learned, because they have read the Bible, or S. Paul, or Augustine and Hierome? Or because they understand Hebrew, the Chaldean, and Greek tongues? They must to it a little better, and must yet these twenty or thirty years go beat their brains in their common schools, and draw Aristotle's breeches over their ears: or else they shall remain but unlearned dolts all their life time, and can never proceed Masters of Art, or Bachelors, I say not Doctors: Yea, although they had eaten seven Bibles, and know as much as ever did Paul. Therefore it is no marvel, that master Gentian doth cast in their teeth, and upbraideth them with their ignorance: forsomuch as they did never taste the knowledge and doctrine of our mother the holy Church, nor yet the wisdom of the deep grounded and surpassing learned Lovanistes.   

The vi Chapter: Declaring the life and reformation of Huguenote Preachers, and the city of Geneva and to the contrary, of the great virtues & valour of the city of Rome: and of the love and kindness of the church of Rome. And of the taxations or rate book of the penance parlour.  
COncerning their lives, Master Gentian doth put in ure his art, which he learned of the orators and masters of eloquence and filled speaking: forsomuch as he doth first burden his contrary party, with such crimes, as his own conscience doth prick him for, and finds himself guilty in: Notwithstanding he doth handle the matter very circumspectly: For he saith but that, he heard say, That in the City of Potierss in France, was executed a Huguenote Preacher, who had (all his life time) been a thief, and murderer: and had with his own hands murdered as good as a hundred persons. And if so be that this be true, it seems strange unto him, that such preachers will accuse and rebuke the Pope of Rome, for a thief, and ravening bloudhounde, and the Cardinals and Bishops for villains and reprobates. In deed it were strange. For it is unsitte, that one Wolf should bite an other. They aught rather to be faithful friends together, and say according to the common proverb: Te ti, Te mi, Claw me and I will claw thee: or, Keep my counsel, and I will keep thine.  
Howbeit, Master Gentian will not say, or assure much thereof. For he saith that he knoweth none such: wherein, as an honest man, he doth acknowledge his fault in time, lest he might be taken for a brother of that company. Therefore, although he saith that the common brute goeth, that there are some Huguenote Preachers which are little better than those which stand by the high way side, Felons, and ravishers of virgins: yet he soon letteth slip his purpose, and doth leave them for such as they are. He fears perhaps, that he might come to nigh the holy sea●e of Rome, and rub the holy fathers to near the gall. 
Of the city of Rome.  For it is not only a common report, but the very truth, which every one may see and feel, That whensoever such fellows are wanting, which might fitly serve to furnish a Galley, they are not to be found in any place more ready, than at Rome. For, according to the gloss which is written upon the decrees, Rome was first founded and built by Rovers and Fellones, 
Gloss in cap. Fundamenta. N● autem. De electic & elect. potestat. in 6.  and doth yet observe her ancient customs. Wherefore it is called in Latin Roma, as though one should say▪ Rodens manus, that is gnawing the hands. Like as the said gloss doth testify in the decrees, with this following verse: 
Roma manus rodit,  
Quos rodere non valet, odit.   
That is to say: 
Rome gnaws the flesh,  
from th'andes of every one:  
And hates all those,  
of whom she can have none.   
Which being considered by the good & worthy king Alphonsus, he was wont to say: That the greedy, ravening, birds, (called by the poets) Harpies, did not nestle or devil any longer in the Islands▪ but were removed to Rome, and did possess the romish Court. And too this purpose, in like manner, did Pope Adrian the 4. lament and complain upon, to john. of Sarisburie, Bishop of Chartres, saying, that the Pope of Rome was rightly named, servus servorum, that is, A slave of slaves, forsomuch as he was a servant and slave of the Romans, which are the very slaves and servants of covetousness. 
This writeth john of Salisbury himself in his book, called Speculum or the Mirror. In cap. quotiens. 1.4.7.  Like as the Gloze doth also testify, in this common verse: 
Seruierant tibi, Roma,  
prius Domini Dominorum:  
servorum servi  
nunc tibi sunt Domini.   
That is to say: 
O Rome in time past,  
Lords of Lords were thy vassals:  
But now at the last,  
Slaves of slaves and rank rascals  
Are Lords over thee,  
As all people see.   
Yea, he said further, That the Pope of Rome was no more a follower of Peter, but of Romulus: which Romulus, in the time, when the city walls were a building, did murder his own natural brother called Remus: And within a small while after, did perforce ravish the wives and young virgins of his neighbours the Sabines, under pretence of keeping a special day of solemnisation. Insomuch as the city of Rome is merely founded, sanctified, and hallowed, with murder riot; and ravishing of women. And therefore, it is no marvel, though such birds keep their feasts there, and are so welcome into it.  
Yea, not only Murderers, Spoilers by the high way side, and Ravishers of women, but also, all whatsoever (without terror) a man can not call to mind, to wit, All Buggers, all such as lie with their mother and sister, all Sodomites and Gomorites, all seducers of children, all ungodly Epicures, which openly do scoff at God and Christ, all blasphemers and cursers, all perjurers, all whores and knaves, all proud and salt bitches, all Bawds, Ruffians, and slewes haunters, all villains and thieves, all falsifiers of Scriptures and Gods testament, all traitors and ministers of poison, all dice coggers, false counterfeiters and clippers of coin, Clawbacks', Parasites, Hanggebyes, Shi●●ers and cozeners, all Sorcerers, and Conjurers, all newe fangled and inventing practisers, all bragger's & boasters, all enhaunsers of coin, lease mongers, and usurers. In sum, all rascals, knaves, rogues, gallowclappers and castaways, keep in the Court of Rome open household, and there be entertained and friendly welcomed. There do they obtain Benefices by heaps, Bishops mitres, Cardinals hats, & Popelie crowns. There do they writ books of 
* johannes de la Casa, archbishop of Beneventa, hath written a book in commendation of Sodomitry calling it, A godly work, & saying, That he took great delight in the same, and used no other bedfellow▪ He was Deacon of the Apostolical chamber, & the Pope's Ambassador through●ut the whole country of Ve●ice: and he is the same which first permitted the registre of the forbidden booke● to be extant, in the year 1549 the 7. of May. And the book whereof we mention, was printed at Venice, by the printer called No●us. Petrus A●etinus hath been likewise a great friend to Popes, and hath published many books, 〈◊〉 he treats of many matters touching bawdry, and caused many filthy and vnseemel●e pictures to be made at Venice, and sundry sorts of by sleeping to be printed, and made a book and exposition upon the same. In the year 1558. in the days of Paul the 4. was one at Bullin, who did openly in the public schools argue upon Shrou● tuesday, against Matrimony, in commendation of Sodomitry. Of this disputation the Italian books be full.  Sodomitry, and all manner incontinency, and esteem them for a godly matter: like as have done, the Bishop Monseur de 〈◊〉 Casa, and Petro Aretino. There do they keep common schools, and dispute, whether Matrimony is better than Sodomitry.  
Also whether the soul be mortal, & whether Christ hath ever been, like as Pope Leo the tenth did. There is kept the staple of all villainy which may be thought on. There do men fetch dispensations for all sins and incontinent living: like as may expressly be seen in the Taxa Poenitentiaria. There do they buy and cell holy and unholy women and men, sons and daughters, soul and body, Bulls and Pardons, Benefices and Venefices: yea God and the Devil, S. Peter and Saint Paul, and all things whatsoever, are there to sell. Yea the town itself would be sold, so far forth as a merchant might be found, who had money enough: like as sixteen or seventeen hundredth years ago, was prophesied by one named jugurtha. 
This doth Sal●st declare in his history named, Bellum jugurthinum.  To conclude, there is not any thing so wicked nor irksome in all the world, which is not frankly and freely allowed and permitted to be done in Rome: only is excepted and forbidden, to live godly. Like as the aforenamed Monk Baptista Mantuanus himself hath testified, writing thus: 
Vivere qui sancte cupitis,  
Discedite Roma:  
Omnia cum liceant,  
Non licet esse pium.   
That is to say: 
All you, which desire  
to live in holiness,  
From Rome must retire,  
the sink of sinfulness:  
Where all things are free,  
for every man to use:  
Save godly to be,  
which all men must refuse.   
Behold, for this cause was master Gentian well and wisely advised, and would not reason to far in these matters, fearing lest he might have touched the City of Rome to nigh▪ forsomuch as each doth sufficiently know, that the thrift and staple (of those things which he did burden the Heretics withal) is in the city of Rome, yea in the Court and Palace of the holy father the Pope. For Rome (as the Italian Poet Franciscus Petrarcha hath finely sung) is a right, 
Fontana di dolore, Albergo d'ira,  
Scola d'errori, ● T●mpio d'heresia:  
Gia Roma, hor Babylonia falsa & ria,  
Per cui tanto si piagne & si sospira.  
O fucina d'inganni, O priglon d'ira,  
Oue'l been muore, e'l may si nutre & cria  
Di vivi Inferno, un gran miracol sia,  
Se Christo teco all fine non s'adira.   
Item: 
Nido di tradimenti, in cui se cova  
Quamto mal par lo mondo hoggi si spande,  
Di vin serva, di letti & di vivande,  
In cui Lussuria fa l'vltima prova, etc.   
That is to say: 
A gulf of great grief,  
a rock of furious rage,  
And (take it in brief)  
a school or common cage  
Of errors most strange:  
far Rome to look upon,  
But (mark well the change)  
now beastly Babylon.  
O dungeon most deep,  
of fraud, deceit, and guile:  
O cage, fit to keep  
hot hate and vengeance vile:  
Where vices prevail,  
where▪ virtue lies stark dead,  
Where sin with full sail  
all states hath long misled,  
O whirlpool of hell,  
O fowl and stinking lakes,  
Such as in thee devil,  
all goodness quite forsakes.  
A rare and strange worlds wonder,  
thou wilt of all be thought,  
If Satan keep thee under,  
and Christ set thee at naught.   
Item: 
O nest of devilish treason,  
from whence all vices issue:  
O enemy to reason,  
O fatal foe to virtue:  
O drudge to drowsy drunkness,  
and surfeiting excess:  
O shroud of shifters shameless,  
as whores, and such like guess, etc.   
To the contrary hereof, these Heretical and Huguenote Preachers, like as they are sworn enemies to the holy Romish religion, so in like manner do they hate and persecute the ancient Romish orders and worthy traditions: especially in that thrice accursed city of Geneva, they are such terrible enemies to our Romish practices and worthy feats, that if any dare once presume there with women, to practise the Romish, Gomorrian, or Clementine manner, he should first be made a Cardinal with a red hat upon his head: or a Bishop at Tyburn, where he might give his benediction with his heels: and his Mantle or bishops cloak would not stand him in thirty thousand Ducats, like as the Mantles do at Rome.  
Therefore, if master Gentian his case be not clear, as it is to be doubted of one so faithful a subject of the holy romish Church, but that he is somewhat tainted with the Romish holiness: I would by any means advise him to visit these new found Preachers, or to taste of the Huguenotes reformation or mortification. Although it seem by his writing, that he would gladly know how the matter is wrought amongst them: but if he be wise, he will keep him thence, and bear aloof from them, for it might breed a scab, and 'cause all the veins in his body to repent his enterprise. For their mortification is to the Romish believing Christians, such a bitter receit and loathsome pill, that it would go near to make them burst. If master Gentianus be well in his wits, he will pack thence, and rather trudge to Rome to his father the Pope, to hold with the mortification of the holy Church of Rome.  
For our dear mother is so kind, that she gladly receiveth all comers into her lap, according to the express text of the Prophet Ezechiel, 
Ezech. 16.25.  to wit, The daughter of Israel hath laid open her legs, for every one which passeth by her: and receiveth every one, Lutherans and Huguenotes only excepted. And further provided▪ that the taxations and rates of the Apostolical Penance parlour, be allowed, in token of an upright penance. As namely: Whosoever hath lain with his mother or sister, the said shall for four pound Turnois, be remitted.  
But whosoever, besides this, have committed adultery with her, to wit, she having a husband, then must he pay six pound.  
Whosoever is accused and found guilty of Simony, shallbe forced to pay, five and thirty pounds Turnoys.  
But whosoever hath slain father or mother, sister or brother▪ the said shall scape scotfree with four pounds, one Ducat, and six Carlines: and so of all other. Understood always, that this valuation is meant and taketh hold, so long as the Romish Court is resident on this side the mountains, namely in France: For if she have her habitation, on the other side the hills, as in Italy, then for pounds and pence Turnois, shallbe reckoned pounds and pence stearling: like as the jurist or Lawyer Ludovicus Gornesius hath written, and mentioned. 
In Reg. Cancella. In regula de galore exprime●●o Col. 4.   
In sum, they can not commit any so great a fault, but they may at Rome for a piece of money, have dispensation for it, & so scape free without blame or punishment, insomuch as they shall never come in Purgatory, if they can keep themselves from hell mouth: Whereas master Gentian shallbe more welcome a great deal, than at Geneva, or elsewhere amongst the Huguenote Preachers. And this worthy Book or Epistle which he hath made, may serve him very well at Rome, for a special recommendation to the holy Father the Pope, for to obtain him a bishops Mitre, or a Cardinal's hat.   

The seven. Chapter: Wherein is given to Master Gentian and all other holy Catholics, good and wholesome counsel: And thus the book concluded.  
But above all things in the world, I would wish master Gentian, to be persuaded to remain steadfastly, and stick close to the old customs and traditions of his predecessors, like dirt to a cart wheel, and he can not speed amiss: For although he be then a good fellow with the rest, or an Aleknight, or one which loves the company of pretty wenches: yet so long as he is not an heretic, it makes no matter: he needs but once in a year to go to shrift, and observe a high feast day, and then shall he be taken for a good & faithful subject of the holy Catholic Church. And admit that after his death he should pass to Purgatory: yet shall so many Masses (which now are fallen in price and become good cheap) be said for his soul, that he with hose and shoes, shall fly to heaven, as strait as a sickle.  
Therefore must I greatly marvel and rejoice at his wise, deliberate, and wellpremised conclusion, which hereto he hath annexed, to wit: That he will remain permanent in the lap of his dearly beloved mother the holy Church of Rome, without meddling or having aught to do with the Heretics.  
For seeing they cannot (as he saith) he faithful, forsomuch as they will not believe all whatsoever the holy Church doth believe: and in especial will not believe the holy Sacrament of the Altar. Seeing also it is a lie, that we aught not to believe any thing, but whatsoever God comprehendeth in the Scriptures, and that we may not add or diminish any part thereof: and that in like case the Scripture doth hold on our side, being rightly taken and understood, after the exposition of the holy Church. Seeing they do also call us worshippers of idols, like as also the jews do: seeing their lives be no better then good christians lives, and that they detest and deride all prayers, fastings, and mortification. Seeing their Preachers and Ministers may worthily be reputed for ignorant and unlearned: yea also reproached for lewd & wicked livers: and that they can bring us no better demonstrations, nor allege other reasons, than is in the Scripture: and that master Gentian even until this very time hath heard say, that there is no salvation without the Church: so will he then live and die with his dear & holy mother the Church: and will not at any time forsake her, but unmovable remain with her for ever. For although he with great haste did offer an answer, and makes a show, as though he would run in po●t haste to the Huguenotes sermons, yet he is not in earnest. I esteem him to be so steadfast and obstinate, that he will not easily altar his hide, nor his spots, 
jere. 13.23.  like as jeremy doth say of the black Moor and the libbart. In the mean while notwithstanding, when I consider the marvelous burning zeal, wherewith he is driven, then am I of mere necessity forced, in the name of the holy Church, to beseech God, that the Huguenotes do not answer him, but may found so much to do with other hardy and weighty matters, that they do not think on Master Gentian, for fear lest it might so fall out (which I hope not) that he might be changed, forsomuch as it seems, that he is driven with such seal to his salvation, that he regards neither Hedge nor ditch, but runs so directly thitherwards, as a young headelesse Duck. Therefore had I rather request the Pope, to cast a morsel in his mouth, and give him a good fat benefice, to the end he depart not from us in such haste: for it were to great a loss, if the holy Church should miss such a strong pillar. They might go nigh to fall both in the ashes, which Gods good mother, and all the Saints which are at Bruxelles on the high altar of S. Goele, deliver us from, 
S. Goele is the chief Church in Bruxe's, a city so called.  Per omnia secula seculorum, that is to say, For ever, Amen.  
Further, I am friendly to request the good man, which did translate the Epistle of Gentian into the Dutch tongue, that he will take thus much pains more, for the commodity of our dear mother the holy church, and to the rejoicing of the foresaid good man master Gentian, to translate this our exposition of his Epistle into the French tongue: to the end that the Walloons may in like manner use this our Bee hive, and gather the honey & honiecombe thereout, to the renown, glory, and honour of our mother the holy Church, against all her foes.    

The conclusion of this book, to the Christian Reader.  
HEre hast thou (well-beloved Reader) a short exposition and declaration upon the Epistle or letter of the most learned Doctor master Gentian Haruet: which serveth not only thereto, but to all other books and writings of the Catholic writers, and defenders of the romish Seat. For we have herein (as briefly and expressly as may be) rehearsed the two chiefest foundations, whereon all their Scriptures, reasons, conclusions, and Syllogisms, are founded and built, namely:  
The first, The holy Catholic Church what she is, whereon she dependeth, and how far her authority and power doth stretch.  
And the second, namely: The expositions of the Scripture: wherein each may see with eyes, that howbeit the Huguenotes and Lutherans do always refer them to the text of the holy Scripture, yet our dear & loving mother the holy church can so aptly handle the said text, that she maketh it so fit and pliable, as it doth wholly bend and stretch to her advantage.  
Then read the same, and accept our pains in good worth: and considering the grounded reasons of all commotions and insurrections, which from forty years hitherward have been in Christendom, for causes of Religion and God's service, pray unto God, that he, for his Son jesus Christ his sake, will shortly appear, & with the breath of his mouth, and force of his holy Spirit, consume and destroy the wicked wasters, and falsifiers of his holy word and doctrine, to the glory of his most holy name, and the edifying of his Church and Congregation.  
But seeing that here above in this our Bee hive of the romish Church, we have often and in sundry places repeated, that with many rags and patches it is botched and sowed together, and selected from divers and sundry sorts of flowers and herbs, to make the honey sweet, we will for thy delight and for the further declaration & confirmation of that which is said, dilate and more amply declare the condition and property, or rather commodity of our Bee hive, the original, disposition, nature, cunning, and capable capacity of our Bees, in their honey and honey combs, their rule and regiments, with all things appertaining: to the end it may be known wherein they do agreed with our common sort of Honey Bees, and in what respect they disagree & decline from them. In which treaty, we will presently follow with the description of Bees, which Aristotle in Greek, Varro, Columella, Virgil and Pliny in Latin, have wittily written, and for our learning left behind them. But because none shall think, that we will in any respect be injurious to the holy Romish Church, forsomuch as we compare her holiness and unmovable foundation, to Bees, and a Bee hive, I will first and before all other matters, rehearse the high praise and commendation which she herself doth attribute unto them. For behold, these are the words which she doth use upon Easter even, in the hallowing or sanctifying of her Easter Tapers.  
Cum igitur huius substantiae miramur exordium, 
In the Mass book.  Apum necesse est laudemus originem: Apes vero sunt frugales in sumptibus, in procreatione castissimae, aedificant cellulas cereo liquore fundatas, quib. humanae peritiae ars magistra non coaequatur: Legunt pedibus flores, & nullum damnum floribus invenitur: partus non edunt, sed ore legentes concepti foetus reddunt examina, sicut exemplo mirabili Christus ore paterno processit. Foecunda est in his sine partu virginitas, quam utique Dominus sequi dignatus, carnalem se matrem habere, virginitatis amore constituit. Talia igitur Domine digna sacris Altaribus tuis munera offeruntur, quibus te laetari Religio Christiana non ambigit, Per Christum Dominum nostrum, Amen.  
Which in our English tongue is to say:  
Forsomuch as we do marvelously wonder, 
Commendation or praise of Bees.  in considering the first beginning of this substance, to wit, wax tapers, then must we of necessity greatly commend the original of Bees: for they are sober in diet, & exceeding chaste in engendering. They make closets, & found them on the supple wax, whereunto man's▪ invention and knowledge is not to be compared: they gather of the flowers with their feet, and yet the flowers are not endamaged by it: they bring forth no young ones, but deliver their young swarms through their mouths, like as Christ (for a wonderful example) is proceeded from his Father's mouth: they have a fertile chastity without bearing, which example Christ hath thought good to follow, and ordained to have a carnal mother, for love of chastity. Therefore, O Lord, are such worthy gifts offered and presented upon thine Altar, wherein Christian Religion is assured that thou delightest exceedingly: through our Lord jesus Christ, Amen.  
Behold, here we perceive, what a precious jewel these Bees are. Wherefore our dear and loving mother the holy Church of Rome, aught not to scorn or disdain, that we do compare her customs and orders to a Bee hive, considering that she herself doth compare the incomprehensible generation of the son of GOD from his Father, together with his birth, out of the pure and undefiled Virgin Marie unto the Bees: which were in very deed a great blasphemy, if the Bees were not of so great valour and virtue, that by them we might liken and compare the holy Church of Rome. And seeing she saith, That GOD is delighted with the gifts and presents of the Bees, why should not she herself exceedingly rejoice with our Bee hive? Therefore can none blame us herein, unless also they blame and accuse the holy Church of Rome for blasphemy. Which considered, we will without fear or dread, proceed with this our Bee hive.   

Now followeth further the exposition & declaration of the Bee hive, and the description of the Bees, the Honey and Honeycomb, with all things belonging thereunto.  

The first Chapter. Whereof the Bee hive is made.  
THE Bee hive then, wherein our Bees dwell, swarm, & make their honey, is made with tough and strong wicker, or oziers' of Loven & Paris, plaighted and wrought together. They commonly call them at Loven, Sophismata, or Quotlibeta, and are found for the most part by the Basketmakers of the Romish Church: namely, by johannes Scotus, Thomas de Aquino, Albertus Magnus, and other such like, which have been very expert and c●●ning in this art. These rods thus woven or plighted together must for the more security be bound also with gross jewish or Thalmodician cables, and then over that draw a clammy or cleaving mortar plaster, made of old rubbish or chaskie dust (wherewithal the ancient old decayed Counsels were wont to be morteied and daubed) being good and small beaten to powder, and wrought very thin, with a little chopped straw, which the Apothecaries call, Palea Decretorum, we●●ing and often moistening the same with scum of the ancient Doctors: and also mingled among the same some new chalk of Trent, and so wrought together with sand, which is digged out of the decayed wells of men's superstitions: or of that old sand which the Heretics were wont to bind their arguments withal. Here under you may also mingle some jews lime, or Bitumen, which is a very tough and cleaving substance, wherewithal the city and Tower of Babylon was wont to be bound and it is drawn out of the pool and dead sink of Sodom and Gomorre: For herewithal thou shalt make such an excellent mortar, that neither the heat of the Sun, nor showers of rain, will be of force to moisten it, or make it to split. The masters of this Bee hive, who love to have it somewhat garish to the eye, use beside all the rest to make snow white Gypsus, or a kind of plaster of white biblish Marble stone very finely ground in a Lovauist or Parisian mill, being wrought with excellent strong dirty decrees, and so struck over with a whiting brush or pincell, and then painted with all manner of gallant pictures and brave images: for that makes a gay show, and causeth the Bees the rather to enter into it.   

The two. Chapter. Declaring the first original of these Bees.  
COncerning the first original of Bees, are sundry opinions amongst the learned. Some amongst the poets, as Higinius, and others say, that there was a woman, 
Melissa.  named Melissa, whom jupiter did transform into a Bee. And it seemeth partly, that our bees be of a feminate disposition. The other, as Euhemerus saith, that they are proceeded of hornets and horseflies, which did nourish and feed jupiter, being in a cave, in the land of Creta, and that he (for that cause) did endue them with honey. Which fable therein doth agreed with the truth, forsomuch as the idol jupiter, and all other idols are nourished and maintained with the honey of our bees, and by them brought acquainted in the world. Some suppose, they were first found in Thessalia, which is a very fertile soil of all manner poisones, and sorcerers necessaries: the other say, in an Island named Quea: other some, upon a mountain Himettus. In sum, what so ever it be, thus much is of it, that our Bees are exceeding old: for Moses mentioneth, that in Egypt were such a sort of Bees, 
Psal. 118.12. Esaie. 7.18.  David declareth also of a swarm of such Bees, which had environed him about. And Esaie speaketh of the Bees in in Assyria and Chaldea. Yet notwithstanding our Bees do somewhat differ from those. For these were first bred at Rome, in the days of Numa Pompilius, and continued many hundred years after, and are maruellous●ie increased: yet after that, the first kind being all most worn out, they are grown to an other kind, in the days of Phocas the Emperor of Rome. But we will permit this to the judgements of Historiographers, and prosecute our matter.   

The three Chapter. Of the quality and sundry sorts of Bees.  
Those Bees Ergo, are of sundry qualities, but are in a manner all brought into two sorts or species, 
Natural. hist. lib. 11. Cap. 18. Domestical Bees.  according to the description of Pliny. For the one are domestical or house Bees, and be conversant among people. The other are strange and odd, terrible to see to, more teaslie or angry, and with a sharper sting, but withal more diligent in their Beehive. And albeit they are conversant also amongst people, and frankly bestow their honey, yet be they more solitary and stranger than the other, and therefore are called with the Greek word Monachi, that is to say, dwelling solitary or by themselves and are known from other, by a hood which they wear on their heads. We will term the first tame Bees: and these wild Bees. 
Tame Bees. Wild Bees.   
Furthermore, they are both divided into four manner of sorts or kinds, 
4. sorts of Bees  after the description of Aristotle and Columella. Of which, the very best are thick and round: they make the most honey, 
Thick and sanguine coloured.  & keep company next to their king, amongst which the most excellent are of a sanguine colour, as though they had red scarlet wings. These tend the king, & are commonly by his side, being of both kinds, wild and tame: the other are of manifold and sundry sorts, with more variety: but how much the nearer they approach to the king, so much the thicker & rounder they commonly grow.  
The second kind or sort resemble and are like to Wasps, Horseflies, and Hornets: 
Like wasps.  they make not so much honey as the first, because they come not of so good a kind. Notwithstanding, they labour earnestly, and bring also much honey into the Hive. They are in a manner of the condition and nature of Horseflies & Hornets, saving that they love not so well to fly and seize on horses and kine, as they do on sheep. Wherein they digress clean from the nature of the ordinary Honiebees, which do carefully shun the sheep, for fear, jest they should entangle themselves, and stick in their fleeces. But these have a good remedy for that, for they first bite away their wool after that their skin, & lastly do suck their blood, to which they are wonderfully addicted: and therefore (of many) are called bitesheepe, or for brevities sake, Bishops. There are also amongst these, which are as profitable in the Beehive, as any other, by reason of their fierceness, for they have very fierce and murdering stings, insomuch as those being stoung by them, can hardly escape death. For the wound can not be remedied with any thing, but with golden salve: they are of the generation of Wasps, which Aristotle and Pliny do name in Greek Ichneumones, which may be interpreted Inquisitors, or after the Latin phrase Inquisitores, and after the saying of Pliny are so called, because with great industry and diligence, they know to seek and catch the flies, and bite off their heads, permitting them to live of that which remains: howbeit, these our Ichneumones do most covet the will and blood of sheep, and are marvelous bloudethirstie. They are like wise of both kinds, some tame, some wild: But the wild are always more fierce and deadly. They are bred or engendered, after the same order, which Aristotle doth declare of his Ichneumones: namely, they take very venomous spiders, named Phalangiae, (which are found plentifully in Spain at the old Inquisitors walls and posts) and carry those to their holes: and after they have greased them a good with filth and dirt (whereunto ours use commonly Pope's grease) then do they set or brood over them, and after that sort increase their kind.  
The third sort is by Arlem named Pheres, 
Pheres.  which signifies as much as thieves and rovers, because they are of an exceeding thievish disposition, and have a great large and broad belly commonly black to see to. These devour great store of honey, and love exceedingly well the smack of Prebends and fat beneficed honey, which the Bee Apothecaries do term in Latin Veneficia: And therefore are called Veneficiati, or veneficed. They are for the most part tame, yet there are found not a few, which are of the wild and strange disposition. And they are separated amongst themselves, each over a several office & charge, according as the king hath appointed them. For some have nothing else to do, but with an irksome buzzing by day and night do swarm in their hive. But they know their rule, how and when they shall swarm, and are for that cause called Regulares, or by a Greek word Canonici. Some are appointed each over his honeycomb apart, which they call Parishes, by reason whereof they are called Parish Priests. The other are as Precedents in the convocation house, & have each about ten Bees under their jurisdiction, whereof they are called in Greek Decani: which in our tongue doth signify the tenth men, or Captains over ten.  
Touching the wild sort of Bees, some are called fathers, or with a Chaldean word Abbas, because they bear rule over the other Bees, like a father over his children. Some keepers, or after the Italian and French phrase, Guardians. Some are called the first, or in Latin Priores. Some Controllers, or in Latin Provinciales: each after his state and calling, & according to the rule and dominion which he beareth over the other common Bees, which common Bees make the fourth and last heap or kind of Bees, according to Aristotle's declaration, and are named in Greek Cephenes, and in Latin Fungi, that is after our language, buzzards or Drones. These are the most unprofitable Bees, and yet the most in number: they have no sting, and will not work, but live on the labour of the other, and chiefly the wild Bees, amongst the which some fly swarming from door to door, to find out baightes to fill their bags: and therefore are called Mendicantes, that is to say, Beggars, or begging bees: because they are of the begging order of Bees. But the tame Drones do not fly so from house to house, but tarry in their Bee hive, & there get their commons with swarming, without labouring, or doing any good. For when they would do any good, then do they commonly miss, and are also for that cause called Missebees, or Massebees.  
And these are the four chiefest sorts & kinds of our Bees, agreeing very fitly with the descriptions of Aristotle & Pliny. For touching certain worms (whereof they mention) the which do grow in the Bee hive, & are termed by them with a Greek word named Cleros▪ and hath no other name in Latin then Clerus, that is no several or special sort of Bees, but is a general name of all the Bees, when they first come forth: like as Pliny in the 16. chap. of the 11. book hath written. For he saith, that whensoever the Bees come not to perfection, but remain still worms, then are they called Clerus, which falls out in like order with our Bees: for amongst them are none called Clerici, but those which begin to fledge, and have a white spot on their heads, which seems to be a white worm, as Pliny saith. And if so be it, they remain still in that state, without coming to further order or degree of Bees▪ then are they esteemed and accounted as of an unperfect creation, and have no other name but Clerici, and the white spot which they bear on their heads, Tonsura Clericalis.   

The iiii. Chapter. Of the nature of Bees: of their engendering, and procreation.  
further, concerning the nature of these Bees, there is a difference betwixt male and female, especially amongst the wild. And they love to go together, yet do they not engender the one of the other, but be most altogether engendered & made of their king, like as Aristotle and Pliny do plainly show: for without this king, they can not bring forth their like, notwithstanding they can brood up these foresaid worms, named Clerus, after they have been first engendered by the king: if Pliny be credible, in the sixteenth Chapter of the forenamed book of his History.   

The V Chapter. What the rule and being of these Bees are, touching their King.  
IN their rule they resemble the common sort of Honey bees, for they have all one king: yea can not abide without a king, whom they call Papa, as if one should say, 
Papa pate● Apum.  Pater Apum, that is to say, The father of Bees, whereof it cometh, that we call all these Bees in the Dutch tongue Papen, & with us, Papistical Priests. For the Bees are called in Latin Apes.  
This king hath a sting in like manner, but he doth not occupy himself abroad, because all other Bees are priest to do him service, in whatsoever it pleaseth him to command. And like as this king of Honiebees hath a spot on his head: so likewise doth he carry a token or mark on his head, like a triple crown: howbeit, all the other Bees (as hath been said) do bear in like manner a round white spot in the middle of their heads, in manner of a crownet. They fly all at once about this king, and show themselves very meek and obedient towards him. He goeth seldom abroad, but when he doth determine to go forth any whither, it may be perceived long before, by the swarming and humming of the forerunners. For whensoever he goeth out, the whole swarm followeth round about him, and oftentimes they carry him on their shoulders, like as the honey Bees do carry their king.  
He hath likewise certain loiterers by him, and Servitors which guard him, and some other of the very best, which be of a ruddy or sanguine colour, & remain always next to his side, and are for that cause named Laterales, or a Later. In sum, each one would feign be next: for that is reputed for great honour: where he settles, there is the host of the whole swarm and staple of the honey and honey comb: and such as devil many hundredth miles thence, bend notwithstanding their sight thitherwards: who so ever hath him to friend, shall in like manner find friendship of all the whole swarm: when they loose him, then is all their porridge spilled, and sport at an end: For they creep pensivelie to their sells and closerts, and there buzz or swarm so long and so much, till they have gotten an other. And if by mishap it chanceth, that there be two or three kings, (like as hath often hath been seen,) then falls out great schisms and troubles among them, and they be at mortal wars together: yea, cease not, till the one or the other be dispatched & made away: like as Virgil hath finely set forth.   

The Vi Chapter. Of their Burials.  
THey observe their burials very carefully, like as also the common honey bees do, and make a great humming, whensoever they carry any of the Bees forth. With the sound of hallowed beiles & pans, they are greatly to be comforted: for with such ting they are well holp up & amended, and then they gather toge-in their Bee hive with a great buzzing. But especially they are to be comforted when they are pensive & ill at ease, 
Argentina and Nummularia are phrases alluded to coin or gold & silver.  with a burnt incense of good herbs, to wit, Argentina & Nummularia: for that sent they love a life, according to Virgil's writing, who saith, The common honiebees are well pleased with burnt incense of Casia, Thymus, & other sweet smelling herbs. They observe their Vigiles like to other Bees: for there are some which rise in the night with a great humming, & swarm the one to the other, like as if they were singing Matins or De profundis.   

The seven. Chapter. How these Bees work, and how they be maintained.  
THese Bees in their labour resemble much the common sort of honiebees, for they cease also from work in the winter time, & when it is foul weather. They intent not to labour, unless first the Beans do bud, and having once begun, they cease not so long as fair weather continueth, just as Pliny doth writ of the other bees. But herein they differ from the other, in that they cannot make any fresh or new honiecombes: but it must be made to their hands, by certain other Apothecaries, which are skilful in the same, & make the honiecombe after this sort: They take two or three ounces of honiedeawe, which falleth from heaven upon the Prophetical and Apostolical beans, & is commonly called, Manna coeleste, or Drosomeli. It was wont to be found plentifully in Calabria, but now it is also in Germany, England, and France: yea also very rife in the Base countries. But this may they not by name put raw in the hive: for it would 'cause the Bees to have a lask, and would all die of it. Therefore do they hate this exceedingly: insomuch that where they are conversant, this heavenly dew is scarce and hard to be found. Therefore the Apothecaries must first temper this honey dew in this order: They let it be melted first by a hot fire of Sophistical seacoales, and after that they do let it seeth more than the one half away, in a thick and troubled muddy water, which they have drawn out of the Tiber at Rome, 
Tiber, Seine, and Dilie, are rivers so called  the Seen at Paris, or the Dilie at Loven: and being thus sodden, do still it in a clock bell, or Doctor's hood, so long and sufficient, till the natural substance is clean gone, and that the Quinta essentia by them be drawn from it.  
This Quinta essentia, they mingle with a plaster cake, which they make thus: Recipe half a pound of blue counsel, which let soak three days & three nights in strong Romney or Bastard: or if you can not get Romney nor Bastard, then take of the best Vinum Theologicum, which is to be got, or of that wine which the whore of Babylon was wont to give kings and Princes to drink. These counsels thus soakte, and the stalks and carnels picked clean away, you shall bruise or beat very small in a Parisian mortar, and ofter moisten them with strong romish dirty decres, straining it through a Spanish clout, or an Inquisition bowlter, and mixed with a little drivel of the old Teachers, and stirred together, you shall with wax, wherewith the Bulls of Rome be sealed (so much as need requires) make it in a Plaster cake: which Plaster cake is by the Apothecaries, named Pastillus, or Bolus fidei Romanae, and this cake a little besprinkeld and powered over with the forenamed Quinta essentia confected of the honnidewe, you shall set in the Beehive. For this is the honnicombe, and the foundation whereon the Bees labour. If so be it, you can not make the same, you shall find it to be sold at Trent, for there have these bees Apothecaries for the space of two or three years been gathered a long time together, to make so much of this honni comb, that it may suffice all the Bees in Europa, and is sold very good cheap. You may 'cause it to be brought thence by the Pardoners, which commonly drive their Mules amongst the mountains in Italy.   

The viii. Chapter. Which showeth on what flowers and herbs these Bees labour and gather honey.  
THese Bees do labour almost on all sorts of flowers and herbs: but Pliny saith that they cannot work of one herb, which is called in Latin Rumex, & in dutch Patience, which with us is Patience, neither yet of an other, which he calleth Chenopodium, and with the Germans, is called Swine's death. To these two herbs, our Bees in like case have no lust or desire: but above all, they hate two other herbs, of which the one is called amongst the Apothecaries, Gratia Dei, or the Mercy of God: the other, Palma Christi. For whosoever dare presume to set these herbs by their hive, they would all at once set upon him, and kill him with their stings. Therefore if any will keep this Bee hive, he must fence his garden from such herbs: but he shall sow and set these herbs following, wherein they have a singular delight, as namely, Broad way, Cokoe flowers, Assecucombers, or wild Cucombers, dogs tongue, & dogs rib, calves snow●, Cat's tail, Wolves claw, Goose grass, Goat's beard, Buckbeanes, Hogs grass, Toads flowers, Lybards claws, Mad herb, Toggeworth, Penny male and female, or Man and wife. And next to the Bee hive, he shall set Pope's herb, Pope's wood, Dragon's blood, Seven tided herb, Monks hoods, Foolish mathes, Romish morsels, or devils bit, Romish roils or rigs, (as it please you to term them) Wolves berries, Belflowres, and Caunterburie tales. Also a little further from the Bee hive, whither commonly they go to solace themselves, shallbe Virgins marks, Maiden hair, Capillus Veneris: For therewithal they are wonderfully pleased. Also, Pothearbe, and Cuppeberries: for these they oftentimes like better than Seventyded herb or Pope's herbs, which groweth next their hive. And if it fall out, that you have the commodity of a running water by it, or a fair ditch, that willbe pat and fit their turns marvelous well. And you shall set in it, the herbs called Vmbelicus Veneris, and Restum Merionis, which in the German tongue is called Narren Kolben: and shalt not forget to have near about the Bee hive, some beans growing with their flowers. And further, if thou canst so bring it to pass, thou shalt place a Mill not far from the same: for they fly willing about the Milles, because they resemble them in lightness and unstability.   

The ix. Chapter. Declaring the diseases of these Bees, and the remedies to the same.  
THese Bees in like manner are not without diseases, like unto other common Honey bees, and are especially troubled with the lask of the purse, and with the money dropsy: and then are they quite out of heart: therefore must their Hive be often perfumed and smoked with the forenamed herbs, to wit, with Argentina Nummularia, Goldemaries, or Mariegoldes, gold flower, and other such like. The Apothecaries know also to make a syrup, which is very good against all their diseases, which is this: Recipe, A handful of roots of Seven tide herb, of Rattleflowers, Coggeworth, and Peniemale, and beat them with devils milk, and sprinkle or mingle the same with the Quinta essentia of foolish mathes. And further, a bull of fine white wheat meal, with dogs grease made trim and round, and that sod together with cross thorns, and cross herb, and with nine leaves of Alleluya, and that being done, steep it, and let it soak in Vine syrup, and then hallowed with five fingered herb: put to the same so much honey, until it wax a thick syrup. This syrup is called of the Bee Apothecaries, Syrrupus Missaticus, which is very good and costly to be laid in the Bee hive. For if the Bees eat of the same in the morning fasting, they shall not die the same day, until their breath be gone from them. And if so be they happen to die, then shall they immediately pass to the Bee heaven. It might also by great mishap fall out, that the whole generation of Bees might perish, like as in some Countries hath been seen, as England and Scotland: for the avoiding of which inconvenience, Virgil giveth you good counsel, whom in any case follow. Provided always, that you, in stead of a Calf, may also take a Hog or an Ass, and stop his mouth or nostrils, like as Virgil doth writ: howbeit, you need not to kill him, but only straw certain herbs under him of the most principal, which we have named in the Bee hive, to wit, Pope's herbs, and Seventide herb, and let him lie a while on these foresaid herbs, in hogs dung, you shall perceive a wonder: for of this Ass or this Hog will rise a swarm of Bees. And thus doing, you may maintain the kind.   

The x. Chapter. Of the wax and honey of these Bees.  
THe wax which these Bees make, is called Bull wax, being of great estimation and sold very dear: yea, a great deal dearer, than his weight in gold: but it is exceeding forcible, for who so hath of this wax, doubtless hath great pre-eminence: for in Lent he may eat flesh without let or danger of law, he may marry and lie with whom he will: yea, although she were his own sister, without being reputed an Heretic for doing the same. He is also defended from Purgatory, as one which eateth mustard is free from the danger of thunder. For it is said, That if any with this wax, did come before Lucifer's gate, he should be forced to deliver three or four souls out of Purgatory, spite of his teeth: yet well understood▪ so far forth the wax do not melt through the heat of the fire: for there must stand upon it, the perfect seal impressed with a ring called Annulus piscatoris. Concerning the honey, there are some countries in which no other is used then of these bees, & whereas it is greatly esteemed, to wit, above all, in Spain. It was wont also to be much used in Germany & France, but is grown now out of request, & with many nothing regarded, like as it is also fallen out in the base countries: but the Spaniards have of late brought whole ship lodings out of Spain, whereby it is become more usual again: yet by experience it is found, to be unnatural and unwholesome, yea very hurtful and poisonable to be eaten. For it is of the same operation, 
In the 21. book of the natural history, in the 13. Chap.  which Pliny doth mention, speaking of the poisonable honey, and declaring that the same may be known, by that it is not fast nor thick, but of a ruddy colour and strange sent, which strikes soon into the head, and provoketh sneezing: such as have eaten it, do cast themselves down to the ground, and seek to cool themselves, etc.  
This is the description wherewithal the nature and operation of our bees honey, doth fitly agreed. For it is in like manner bloody coloured, and waxeth never think nor fast, but remaineth still nature and operation of our Bees honey, doth fittlie agreed. For it is in like manner bloody coloured, and waxeth never thick nor fast, but remaineth still unstedfastlie floating. It hath also a marvelous strange sent, for it savours very strongly after the honey comb, which is chiefly made of stinking romish Decrees and decretals, and perboild or sodden with foul stinking water. It strikes in like manner quickly into the head, and provokes not only sneezing, but also beereaves one of his senses and understanding. It is also exceeding heavy in weight, and burdensome, and therefore such as use it, have for the most part a heavy stomach, as though a mill stone lay on their heart. It incenseth all the limbs and parts of the body with heat, and makes one as it were puffed up, and further makes one choleric and angry: yet remain they still creeping and crawling on the ground, very loath to look up towards heaven. They seek still to cool themselves, and run like mad men from one place to an other, and fling themselves upon their knees, before wooden stocks & stones▪ or brazen images, to find some refreshing. But how much more they trouble themselves herein, so much the more sick and diseased they become both in head and stomach. They rave sore, and are very greedy after the foresaid syroppe, call Syrupus Missaticus: but the more they use of it, the more they swell with self-holines, so that they are like to burst: sometimes they wax faint hearted, & lose their courage, their eyes are darkened, their ears stopped up, all their parts numb and astonished: and yet they are persuaded to be most strong and lusty, & to have their senses at liberty, to use their limbs, feeling, and understanding. We find some, which have even the like accidents or Symptomata, as though they were bitten of a mad dog, having their bodies wholly bloody and sanguine coloured. They are loathsome, and shun the light: they have an everlasting pain, like a gnawing worm at their heart: they foam at the mouth: yea, they bark and blow, and also bite those whom they meet, although it be their own father and mother, sister or brother, those only excepted, which are troubled with the same disease: for to such they do no hurt or damage. Some of them run a pilgrimage to Saint Heughe, or Saint Goal, or in like case to our Lady at Halle: yea, they stick not to run to Italy, to our Lady of Loretta, or to spain to Montserrato, and to Compostille, and to Jerusalem, and to other places more, hoping to said some refreshing of the Saints, but all will not help them.   

The xi. Chapter. Which showeth a remedy for all those, which are diseased with the honey of these Bees.  
THe only remedy is, to make them cast all, whatsoever they have received and taken in (but that will they hardly do:) And after that▪ shall be ministered unto them every morning a Syroppe of the heavenly honey dew, whereof we have spoken before, wholly raw and unsedde. And after they have used this a while, and that there body is well prepared and cleansed with the same, Then shall they receive a drink of the sap of Gratia Dei, And of Palma Christi: And so (with God's help) shall, by that mean come, to good health and perfection.   

The xii. Chapter. Declaring how it is to be taken, that which Aristotle writes, that the Bees die, whensoever they are anointed with Oil.  
TOuching the rest of that which might be said of the nature and property of Bees, I refer you to Aristotle, to Pliny or to Collumella. For our Bees do in a manner agreed wholly with theirs. Only you are to note, that where as Aristotle & Pliny do writ of the other common honey Bees, that they die, whensoever they are anointed with oil, that is to be understood, of a special kind of oil or grease, which is called holy or hallowed oil. For when our Bees are anointed with the same, then are they queasy, and without doubt, do seldom recover or rise again: but touching the other oil, they have a singular joy in it: for they can not work aright, or as they should do in the Beehive, unless they be first greased with oil. And whensoever you will raise the generation of an Ass, Calf, or Hog (as was said a little before,) then must you grease the same a good with oil, or else it will take no effect. There is also made a certain confect of Oil, Salt, White Virgins wax and spittle, wherewithal their heads be smeared, before they come or are bred to any full perfection. And if they will not yet cotton, then are they greased again with oil: for therewithal are they formed and brought to a fashion, and when they come to be full grown Bees, then must they the third time be salved again with oil, and therewithal they come to a full natural and most perfect kind.    

The lock of this Book.  
HErein I thought good to instruct thee, good reader, to the end thou mightest discern the nature and property of these Bees, from the other common honey Bees: and not to think, that in all respects they agreed, but differ in many. But whosoever hath any understanding, will perfectly perceive it of himself. Therefore will we not trouble thee any longer, but make an end of this our Bee hive: Each read & consider, & specially ponder all the witnesses and allegations which are alleged herein, as well out of the Scripture, as other Books, I trust he shall reap commodity by it. God the Lord lighten all our hearts with his holy spirit, and keep us from all errors, through his everlasting truth, wisdom, and Son jesus Christ, to whom belongeth all praise, honour and glory, with the Father, in the unity of the holy Ghost. Amen.  
FINIS.   

 

  

  

  

  

  

  

  

  

   

Imprinted at London, at the three Cranes in the Vinetree, by Thomas Dawson, for john Stell. 1579.