The Pedegrewe of Heretics. Wherein is truly and plainly set out, the first root of Heretics begun in the Church, since the time and passage of the Gospel, together with an example of the offspring of the same.  Esay. 47. 
O Babylon sapientia tua & scientia tua haec te decepit.  
O Babylon thy wisdom and cunning hath deceived thee.  
Perused and allowed according to the order appointed in the Queen's majesties Injunctions.  
HONI SOIT QVI MAL Y PENSE  
Imprinted at London by Henry Denham, for Lucas Harryson. Anno. 1566.   

TO THE RIGHT Honourable, the Lord Robert Dudley, Earl of Leicester, Baron of Dinghby, of the noble order of the Garter Knight, and one of the Queen's Majesties most honourable privy Council, and master of her majesties Horse. I. Barthlet, minister of the Lord jesus Christ his poor Church, wisheth the zealous love of God in Christ.  
IT thorough all ages hath been a laudable Custom (right honourable) that writers, in dedicating their travails to the worthies of their time, did thereby, not only shield and secure their cause, but also advance their patrons name, with high renown, throughout all posterity. Wherefore as it is lawful for me, in this so good a cause, to use this benefit: so I especially wish to accomplish the same, by your honour, to whom as many good men hold themselves diversly bound: So there is not any that doth not commend the same: For having compassion on the distressed: for pardoning of your foes: for succouring of the needful: for furthering poor suitors: and amongst other, your honour's virtues (which I do overpass, lest I should seem to be over curious, either in rehearsing those things that are most certain to all men, or such as your Lordship listeth rather to practise than to hear speak of) for that you are a special Maecenas, to every student. The which the University of Oxford, a nursery of good letters, flying to your protection, evidently declareth: but especially for that your Lordship is so favourable and zealous a friend to the ministery: 
Hil. in Ps 68  who standing in the fervent zeal of their God & his church, in the indignation of a godly love, are by the peevishness of many (that think they have gotten advantage at will) diversly molested. Go forth my Lord (Zelo enim Dei irascitur, 
Idem in Psal. 118. Zadik.  qui insolentem in fratres ministrosque conspexerit) for from the zeal of God doth it proceed, to be displeased with those that are malapert against the brethren, the ministers of God. God shall make you a most redoubted and triumphant Gedeon over his enemies. Go on therein amongst the soldiers of zeal, and assure yourself, right honourable, that there is not, amongst all the causes of perpetual fame, any one more just, or apt therefore, than a true report for doing well to the household of faith, and maintenance of the Churches right. And commit your name to the perpetual memory of God's eternal Church, who doth already acknowledge your loving kindness toward her, and will not forget the same. By reason whereof, when as it first came in my thought to seek some shelter, from the showers of Zoilus, which are the sharper, in this age, for that they are less shame less, and from the injuries of our time: your honour above other, was bruited most brimly amongst them, as fittest for the same. To whom I do most humbly sew, to receive this little treatise, with the accustomed, and cheerful countenance, which you were wont to bestow on others: which if you, of your bounty do, I dare boldly think, that it shall be sufficiently consecrated to the church the mother of us al. That aiger Eriphia shall be sufficiently appalled. And that Momus shall move laughter, but with Midas long ears. If any man, shall think that it is not worthy for the baseness thereof, to be dedicated to your honour, such a one shall seem an unthrifty niggard of your honours gentleness, or else envious of your fame, & of my unfeigned good will to your Lordship. For I grant that (how uneasy so ever my travail was in this frozen seas, no man having cut the ice therein) it is now so simple, as I doubt not, but then, when I shall, by the lustiness of other be constrained, I myself shall not only amend this, but set it forth with greater gain, and increase: and therefore the better learned might not only, have done the same much more commendable, but amend this, which I freely submit to the controlment of every wind. In the mean time, I recommend your honour to the tuition of almighty God, who increase in you his love, and fervent zeal, in knowledge. Amen.  
Your Lordship's humble Orator. john Barthlet.   

L. G. Cantabrigiensis ad Lectorem. S. D.  
INcola qui coeli, vivis peregrinus in orb:  
Et cupis ad patrios, tuto penetrare Penateis:  
Huc ades. Et quae monstra viae superanda supersunt,  
Vt fluctumque regas, extra firmumque carinam,  
Hic tibi non magno, licet intueare libello.  
Hoc iter Herculeis, nequaquam viribus impar.  
jure labor poterit, vel Iasone dignus haberi.  
Quaerit Vlissaeös animos, vireisque viriles.  
Intus erunt Cicones, extra quoque pocula loti  
Dulcia, quae secum, reditus oblivia ducunt.  
Antiphates metuendus, & uno lumine Cyclops,  
Scylla cavenda tibi, Scyllaeque propinqua Charybdis,  
Caeteraque ut taceam, quibus est agitatus Ulysses,  
Et Sireneos cantus, iramque Deorum  
Euitare, tibi magnum est medicamina Circes.  
Monstrorum quae terra tulit, pelagúsue profundum,  
una quidem nobis cenfebitur, haeresis instar,  
Quam tu quo melius fugias ut pocula Circes,  
Hoc tibi Moly dedit, noster Cyllenius album:  
Quo retinere potes, vel ad huc reparare figuram.  
Tu modo iam dictis dicas contraria verbis.  
Quod si sirens metuas, tibi cera parata est.  
Et si Scylla ferum est, & inexpugnabile monstrum,  
Cum monstri vultum rabidi cognoris ad unguem,  
Est fugisse salus, quando superare negatur.  
Si sis tutus ab his, facilè tibi caetera cedent:  
Tutus ab his fueris, haec tu modo mente recondas.   

Ad eundem Dicolon Tetastrophon.  

QVem non livor edax, nec genius malus,  
Nec concepta prius, fallit opinio:  
Quam nullo minui, ferre potest modo,  
Solus judicat integrè.   

Huius si liber hic, incidat in manus,  
Author vult operis, ponere judicem.  
Si discutiat singula, calculum  
Addet spero laboribus.   

Nam, si magnanimi laus viget Herculis,  
Monstrum vulneribus, quod domuit potens  
Et nascens toties, edocuit mori  
Speluncae face subdita.   

Cur non monstriferam, qui domat haeresim:  
Qua non Hydra malum fert numerosius,  
Expectare potest iure probarier?  
Aequus si datur, arbiter.   

Alcidis labor, hoc non magis arduus.  
Et nobis labor hic, non minus utilis.  
Ergo par ratio sit: nisi forsitan  
Praesens detur honestior.   

Succinctè Haereseos cornua, commovet:  
Demonstrat breviter, quae retinenda sunt:  
Papismi sobolem prodit adulteram.  
Hanc prudens, nisi nescias.   

Attentum faciat te, gravitas rei.  
Aras causa sacras continet, & focos:  
Et quando pariter res agitur tua:  
His caeptis, etiam faue.    

The Pedegrewe of Popish Heretics.  
AS no travailer doth depart from his quiet home, but to some certain place, & for profitable purpose: even so writers (gentle Reader) have always some end, wherefore they travail with such pain: which ever is to be considered, and they credited, according to the same. And as the estate of private persons, is much inferior to public: so the cause of a common wealth is much sooner to be heard, than a private or singular. Yea and among the causes common to us all, there is none more excellent and public, than those of religion: which touching both God and man, challenge of very right, each man's study and whole power. In the which cause, the end ought to be, the trial and defence of the truth: because the God of truth is not to be known but in truth. Unto which end, 
The affectis on of writers.  I would the writers in these our days had plight their pains. Then should we not have just cause to credit or esteem of them, as Demades of Draco his laws: Non atramento, sed sanguine esse conscriptas, That they are not written with ink, but blood. Some gaping for gain, some perverted by friends or affection, deal in this pitiful cause of the Church (which concerneth all countries and kingdoms alike) after such sort, as the .30. tyrants of Athens did each of them for other, or alone for himself, but none for the whole. 
justinus Libro. 5.  By means whereof, if in these our troubled days, any man moved with hope of the glory of God, purpose of setting forth the truth, and care of the common wealth, publish his studies, he shall have an harder stour (O malicious world) than ever Thrasibulus in those days of Athens, against the same tyrants, had: For that there is not throughout the whole body of Divinity, any one common place, that hath not a number such sort of writers, that exceed the said tyrants, who will address themselves to thencumbrance, both of the common cause and wealth therein. As in this matter of heresies, by Hosius, Shackelocke, Rurimondes' Euans, Staphilus his Stapleton. etc. appeareth. Who being but translator of other men's travails, besides that they do communicate with them in their ill purpose: thinking that not to suffice, for the heaping full of the measure of their wickedness, colourably hiding their private case under public titles, as of the betraying of the beastliness of Heretics: and Hatchet of Heretics, do only seek their revenge by thapplying of the public titles, to their own private and personal affairs, receding as it were from their original writ, altar their first action. Wherefore thou oughtest (gentle Reader) in scamning of the same, as a wise judge, seeing which way they walk, rather scorningly to laugh at them, than to be occupied with such lawless Logic, or moved with such reasonless Rhetoric as they use. What hath Hosius being an alien, and ignorant of our Land, 
Folio. 68 Folio. 69.  I pray you, to do with Trinity College in Cambridge, among all other the Colleges there? yea and among all other Offices, with the Chapel Deane of the Divinity students of that house? Forsooth it pleased M. Shacklocke, in tempering of his Hatchet, to forge Hosius to his use: lest being toolelesse, as he is causeless, he might in the hacking at this common wealth, seem personlesse. He saw pardie, by right at Common law, he could not convent the Dean in an action of unkindness: and therefore he would make Hosius author of his famous libels, under the mastership of whose Cardinals Hat, he thought he might both satisfy his stomach, and pay his grudge without peril, both of Law Civil and Canon, 
c. Qui alterius. 5. q. 1. L. Diffamari. C. De Ing & Manumiss.  which would have him whipped at a Cartes tail. Surely I can not think, that Hosius wanteth that wisdom in him (who is a personable man as his counterfeit showeth) as to take in good part, that M. Shacklocke should so abuse him for his purpose: yea, beyond all honesty, not regarding his reverence: unless Hosius by falsehood under fellowship, having like quarrel diversly maintained against the truth, is contented to hire out his honesty to work in M. Shacklocks' husbandry. For Hosius entreating of Heresies, hath made the root of such tree & fruit, as he entreateth of, to be, Covetousness. 
Folio. 5.  But M. Shacklocke being but a translator, hath made (not without some suspicion of controlling Hosius) it Railing: a thing clean contrary to Covetousness, Hosius root. And so he setteth it out, deceiving the simple man, under the name of Hosius Hatchet: as that he should strike at that root in his book, who there talketh and meaneth of it never a word. Whereby it is evident, that he adultereth and mysuseth both Hosius person and pen, to his purpose: and is to be punished as a falsary, a corrupter, an abuser, and a marrer of Hosius, if a matter of itself so ill, may be marred. Undoubtedly (gentle Reader) it had been the part of M. Shacklocke, upon the pain of shame, to set that in the front of his book, which Hosius pursueth throughout, and not to place Hosius at another work, than he list himself to choose. Yea, with what face could he dedicate unto the most learned Princess in all Europe, 
Impudence of Shackl.  the same painted out with one of S. Anthony's dreams, or a matter of like weight? I pray thee reader, how mayst thou persuade thyself of the truth, that M. Shacklocke dreameth (I mean) that the Devil whipped Luther and Calvin, or that wearied came out of hell? Perhaps the raging humour which so much disquieted him in the day, made a dream of the Devil in the night time: or else for such a matter, so meet a counsellor made his apparition, to instruct him in his rhyme and tree. For otherwise I think he would not have passed both modesty and piety: especially, toward the dead. The wise man's saying is true, in you M. Shacklocke: that a living Dog, is better than a dead Lion. For if M. Calvin had lived to see of you, this effect: I think it would have happened much worse to you, than it did to Albertus Pighius: who as soon as Calvin his answer came to his hand, caught such a quaume at his heart, that he never threw it of. But leaving for a while M. Shacklocke to a better advisement, let us see how Rurimondes Euans writeth of the Root of Heresy, in his betraying of the beastliness of Heretics: for I willingly overpass his blasts, he bloweth against Heston, for dishonour of his repulse. Forsooth (he saith) it was filthy lust in Luther: in whom Hosius saith, it was Covetousness. 
Contradiction of writers.  Which both disagree so one with the other, as they also do with Shacklocke, who saith it is Railing. By which uncertainty for the Root, it is evident, how they err in the body, branches, leaves, and fruits. Every one of them labouring to set out their peculiar devise, of their brain sick minds, bewrayeth his cause, to be only private and personal: and not religion common to us al. Against the which, if any fact by Luther had been done, it could not be, but they should have agreed upon the cause and circumstances of the same: and not to have lied, so loudly on Luther, contrary to the testimony of the most credible Chronicles, that purge him. In which several devise of every of them, thou hast a lively pattrens of the deceiveableness of affection. For M. Shacklocke, stirred at the earnest preaching of the Ministers in Cambridge, because it toucheth the quick, calleth it Railing, making it the root of his tree: that under a public title and cause, he might the stylier shoot out the poison of his tongue. And in the same blindness of affection, he falleth into an absurdity of his devise. For be it that I grant, 
Shacklock his folly.  (which thing Hosius & Euans do not) that railing is the root, and that that root bringeth forth Rebellion, the trunk or stock: and Rebellion, bloodshed the branches, (which haply it may do:) yet, how can such branches bring forth for leaves, lies in Religion: which sith it is not consequent, his Klimax is there broken, and faileth: and entereth into an absurdity, or non sequitur. But this thing is proper to that sort of writers: because they stand upon a wrong ground or principle, as both Hosius and Staphilus do: persuading the people, that until these .40. years, there was no question, but silence of Religion. Hosius speaketh thus: Before these .40. years last past, 
Folio. 1.  such was the state of the whole world, 
False ground of Papists.  so far as Christian faith took any force, that the sentence which we read in Genesis, might well, be reported of it. It was a land of one lip. The which thing they imagine (as truth shall in the end of this book declare, the contrary to have been throughout every seculum or age) only because they would bring Luther into hatred with all men, 
A wicked purpose.  as a peace breaker, who in deed did take that quarrel in hand, which other had justly begun: but is more renowned, than they his predecessors, for that he continued longer in the field than other: and God guarded him in his time, with the aid of temporal Magistrates, whose hearts, by his spirit, he lightened and inclined toward the truth. Which continuance & aid, sith the former writers wanted, their labours in this cause abridged, are partly as smothered, & raked up in the heap and multitude of years, partly forgotten & hidden, till need caused the old wife to troth, and rake the heap a down, that she might find the quietness of conscience (which is true peace) in the knowledge of God, through our Lord jesus Christ. But such a continual or universal consent as they surmise, was never. I except dreaming Endymion with his like, and the days of the general Apostasy, whereof Paul speaketh, wherein the end being proper and agreeing to our infirmity (being a departing from God) concord therein may soon be had. As in the days of Noah it was, when as the old world agreed in wickedness, saving poor Noah and his small family: 
The true Church not of one lip.  and therefore was derided. Surely if thou wouldst consider the time of our saviour Christ, and after him, the estate of the primitive Church, thou wouldst conclude, that even the very Church was not of one lip. And not to remember the time of the Apostles Noviceship under Christ: Consider Paul his encountering with Peter, in a matter of no small weight, which doth testify, that as the elect children of God did increase, by the use of the word in knowledge, so they disagréed in opinion the one from the other: as each abounded in understanding above other: yea, and if thou wilt enter further into this matter, thou shalt see the like from time to time: to weet between the East and West Churches. Also about Anno. 200. between Irenaeus and Pope Victor, and so forth on, the deeper thou drawest, thou findest the more. And all (though in love) for Religion. So that, partly because of such discord between the religious and godly Bishops: and partly, for the variety of Heretics calling themselves Christians: 
Blindness breedeth consent.  the jews & Ethniques (as Clemens saith) defamed Christian religion: saying it was not of God. Which thing to be otherwise in any congregation, it remaining the Church of God, were great marvel: for that the holy spirit of God, the very light and kindler of their hearts, the increaser of knowledge, and maintainer of prophesying, interpretation, & questioning upon the Scripture, is not quenched, but kindled: and on the growing hand. Wherefore Hosius in saying, that their Church agreed & was of one lip, doth openly confess, that to be in it, was not to be in Christ's Church, as before is manifest. 
Pope's Church no Church of Christ.  And so the consequent that must follow, is, that Christ's Church and theirs are twain. The cause of which universal quietness in their Church, must be, want of interpretation, that breedeth argument, which cometh of the want of knowledge: which proceedeth of the lack of the spirit of God, who is the very light of our hearts. This only, the Israelites have in Gozan a corner of Egypt: and walk, and stir up and down in the same. The whole country of the Egyptians besides, for want of light, walk not, but sit quietly in their chairs, not without fear.  

Popish consent.  Returning then, it is evident, what consent or concord Luther broke: namely, their dreaming sleep, wherein the wealth of the world, and ignorance of God lullied them, and not the concord of truth and knowledge of God. Wherefore they are much to be blamed, that so arrogantely dare defame so worthy an instrument of God's glory, as to make him author of Heretics. And thou, gentle reader (let me be bold to tell thee the plain truth) if that thou wilt credit them, art not faultless: for that it is not matter, but affection, that so subdueth thy reason. From which thou severest thyself the further, the nearer that thou approachest to consent with them, who have not determined among themselves to join in concord. And certainly if folly cause thee of those dysagreing opinions, to fantasy any one, let the other contrary to it call thee back. If the devise of the betrayer Euans, who saith that lust is the root of Heresy, like thee, let Hosius & Shacklock cause it mislike thee, who say the contrary. If that railing M. Shacklocks' root please thee, let Euans and Hosius alter thee. finally, be not pleased in them: for that, they are not pleased among themselves: as their sundry devices contrary to each others, declare.  

In Civitate Dei. Lib. 15. Cap. 1.  If not other, yet S. Augustine Bishop of Hippon, aught to be the Method teacher to him, that will perfectly entreat of the Church malignante. Who considering that ever sithence, that God by Adam's creation, had manifested his Church among earthly creatures, the Devil also (having no Church of his own creation) did pervert so in the beginning God's creature, as ever sithence, throughout all ages, his Chapel hath jetted cheek by cheek, and yet doth with the same: raiseth the building of that Church at Cain, who was in the first beginning of the world, and so proceedeth on until this time. Wherefore, I think it labour worth, that I (meaning to display the heretical church in our days) begin only at those, that in Christ's time, and afterward in the Apostles, did first seek the overthrow of the Church. As at such whom the Devil in that time first planted for root, even as Irenaeus and Tertullian have done, upon the like Theme or matter. So that thou, having the root and offspring of the old Heretics, mayst thereby, better know their posterity in our days. In which deed I shall both avoid the vice Kakozelon. 1. evil affection, that hath led those men besides all judgement, to aim their force at special persons, and deserve of thee (gentle Reader) thy further patient passage herein with credit: 
True Root of Heresy.  as also justly call them Heretics, that by proof shall be found to have deserved the name: and agree, after a sort, with Hosius, who saith that Covetousness is the rote or cause of departing from the Church. Wherein, if I, as satisfied should stay, thou mightest justly think, that I left out in the raising of this scite, one of the principals, whereon the malignant Church stayeth, who is built upon self love, which is direct contrary to charity, whereon Christ's Church is set: and therefore is root or cause of another effect or branch, namely Ambition, which is an inordinate desire of honour undeserved, sought only, for a man's own sake, and not for God's glory. But because that Covetousness and Ambition, are rather by imagination to be understood of the learned, than by view of the simple (who are to be satisfied) apperceived, as especially, for the truth & modesty afore spoken of, I must in the root, for Ambition set Simon Magus: for Covetousness, judas.  

judas what  judas Iscariot, that traitor, was son of one Simon, as S. john's Gospel witnesseth. But whether, he was called Iscariot, either of the tribe of Isachar, or of the town, where he was borne, or else of the treason, it doth not well appear. And no less uncertain, is the truth, of his manner of living, and condition, before his calling, 
An Apostle.  to the office of Apostleship, and number of the twelve. The which was, the chiefest, and nearest office, among those that were with Christ: and were to be accepted as his dear friends, daily taught and trained up under Christ's own hand, in the knowledge of the true doctrine of the kingdom of God: and heartened by the daily sight and use of our saviours miracles, to work the like, by the power of his word: as well in the days of the same our saviours presence and abode among them: as also after his departure from them, & ascension to his father. The which company of the Apostles, is of more estimation: because that the number is not only small, but also for that they thereof, are chosen, and special persons. And as touching judas himself (being of that company as is said, one) his estimation was (by the means of his office) equal with theirs. And in regard of his stewardship (for he was Treasurer of the Lords temporal things) I guess, 
judas Christ's steward  he was among the vulgar people, yea, and of other, not of the less estimation: as he that above the rest was credited with that, which the world esteemeth chiefest of all, and for it, termeth every man, Master. But notwithstanding the estimation, that judas, by the same his spiritual and temporal charge had, he having by experience tried the travails and painfulness, of his spiritual office, to fall out much otherwise, than his expectation of the earthly, sensual kingdom, that he & the jews dreamt to obtain, by the Messiah coming, was: 
jews also opinion.  did (ita ut ingenium est omnium hominum a labore proclive ad libidinem) after pain seek pleasure, after labour, loitering, and after righteousness, riches. For casting his eyes to Christ's purse, was caught, & sought for temporalties, by what means so ever he might: & spared not, as he conveniently, might accomplish his desire, for price, to plight his Master's blood, by a traitorous kiss, delivered his Lord. So that in him, 
judas what pattren.  is the image and pattern, of all those, that neglect, or give over the truth, and sincerity of jesus Christ's Gospel, for temporal gain: do they it in part, or in all. For even as judas, by betraying Christ for thirty Pens, overthrew the Church, striking the shepherd, broke the fold, and chased the flock: even so, ever sithence our saviours time, have Heretics for the like cause, dealt with the Church, after the same sort: like as judas in his deed towards Christ, did in him our head foreshow, what we ought to look for, towards his members. The Church was then, and so sithence overthrown, by, Quid vultis mihi dare, & tradan illum vobis? What will you give me, and I will deliver him to you? And he agreeth with Simon, in that, they were both, 

Simon Magus Irenaeus li. 1. cap. 20.  
Epiphanius li. 1. to. 2. c. 21   greedily given to gain: only differing from him, in that, Simon was stricken with ambition of knowledge, and of doing miracles, whereby he thought to climb to the reverence and honour of a God: the other contented with a temporal dignity. 
What pattren Simon is.  And therefore Simon puffed up by science, is the example or form of such, as challenge to themselves much learning: ambitiously coveting to be advanced unto godly honour, arrogate the authority of yoking religion and superstition together: framing one sect, more monstrous than all. For being borne in the town (as justinus saith) called Triton, 
His country  or as Eusebius saith, Gitton, in the country of Samaria, was seasoned with that mad medley of his Nation, being a mixture of the Persians Ethnisme, brought from Chus: and of the religion of the jews proper people of Samaria, (as josephus declareth) he growing in years, increased both in understanding, and practising all manner of Philosophy and Arts, subtle in Logic, and in Rhetoric mighty. Whereby he deserved the name of Magus. But at last by means of Philip the Deacon, who by saul's persecution, was driven into Samaria, 
Simon a false Christian.  he became a Christian, and was baptised, the rather, for that the miracles wrought by the same Philip, and the Apostles, Peter and john, enticed him thereto, supposing the same to be done by Magic, as yet, by him not learned, offered money for the spirit of grace: to the intent that he might maintain thereby his name and estimation, which he before their coming had. For small and great had him in much reverence, naming him the power of God which is mighty. But when as he perceived that his decayed, and jesus name began to be renowned, and the Apostles, the workers and instruments of our saviours glory, began to be received. Also, that neither by grace he could obtain, 
Wicked policy. Fruit of Ambition. Tertulli. de prescripti. Hereticorun. Epiph. to. 2.1. lib. c. 21.  nor for price buy the same power of working miracles: passed all hope of further thriving there, practiseth policy, to apply the evangelical doctrine of our Lord jesus Christ (wherein he was a Novice) and of man's salvation, to his purpose: but not without discretion. For he that before among the Samaritans called himself God, now among the jews calleth himself the Son: and among the Gentiles, the holy Spirit. With which device this Pilgrim passeth (daunted by Peter) thence: as out of danger of shot to Rome, where in short time he attained, 
Irenaeus ut supra.  if not to more, yet to as much godly reverence, as he before had: to whom the Religious Romans consecrated an Image with this inscription, Simoni Deo sancto, 
Romish superstition.  to Simon the holy God. In all this ruff, it happened (as Nicephorus saith) that Peter came to Rome, where this Runagate settling himself to stand to his tackle, 
Nicephor. lib. 2. c. 36.  determined to play the pretty man, gauged the field, and gave his glove to the Apostle, contending by miracles and other his skill with him for godly honour and reverence. And this is he that before all other, sought by Heresy, to stain the true religion of jesus Christ, 
Nicephorus ibidem.  & justly, is to be placed in the root with judas: as both destroyers of the common wealth of the Church, perverters of gods order, and breeders of the wicked tree as Ireneus saith: Ex eo omnes substiterunt Hereses, that all Heresies are grounded on him. Thence cometh Menander, thence cometh Valentine, Elimas, 
Offspring of Heretics.  Manes, Tatian, Donatus, Montanus, Pelagius, Martion, Carpocrates, with the rest in this Treatise to be spoken of, and an infinite number overpassed: some holding Heresies of one man, some composed by many. This is the Boar, these are the Foxes, that to their power destroy the lords vinyeard, & make havoc both of soil and souls. He is the root, these are stock and trunk to the same. Before the days of their father the Sorcerer, the Church was a people not of one lip, but heart, as S. Luke testifieth, 
Act. 2.  abiding in the sincere truth and obedience of Christ's Gospel only▪ Than factions were not known, schisms not practised, lies and Heresies not embraced, defended or out faced. Then the will of man not esteemed, and Gods neglected. This unhappy man hath begun all. This body of Heretics, hath continued the same hitherto.  
But for as much, as the Church in those days, was stored with valiant soldiers, in the vaward, & in the front, 
Victory of the old Fathers.  of every battle, that courageously did handle the sword of truth, they little prevailed. For as Peter against Simon, so Irenaeus, Clemens, Epiphanius, Augustinus (every one in his time) against the rest, have left learned Volumes, monuments of their triumphs. The which thing, the subtle Serpent apperceiving, durst not afterward, openly assail the Church, with proclaimed war: 
The subtlety of the Devil.  but transforming himself into an Angel of light, under colour of devotion, thorough hypocrisy entered the same. As Dame Artemisia Queen of Caria did Latmù: who minding to get the same City (laid in embush) her army under the covert, nigh thereto. She herself, accompanied with Maidens, Women & eunuchs, with all kind of minstrelsy (as Pipes, tabor, Timbrels, & such like) openly, in the face of the City, entered the Wood dedicated to Berecinthia, the mother of the Goddess, 
Hypocrisy bringeth in heresies.  after the manner of religion, and devotion (than the which there is no mean more sure to deceive the ignorant & blind zeal) to sacrifice. Where with the Latinians (desirous to see her new kind of serving the Goddess) deceived, issued out. The fenceless city and careless people, were by the lurking army, taken. So that under countenance and cloak of religion, Artemisia achieved the victory, which by all likelihood, in open war, she might have missed. After the like manner, the enemy hath behaved himself: For he did set aside, the use of the old Heretics his, vowed soldiers, audible to the Church through all ages, the bare names of whom, were a sufficient All Arm for Christ's Knights, to take spear and shield in hand: 
The Pope's Geldings.  and hath under a Veil, a Cowl, a Cardinal's hat, & a triple Crown (as an Artemisia & her rout) deceived the world, & possessed their hearts and consciences (which should be the seat and city of God) under the name of God's service and devotion, in deed, with Heresy. It sprang in Samaria, and flowed into Palestine, but is at Rome, gathered together into one lake, more perilous and noisome, than Asphaltis. 
Asphaltis' is the noyson lake of Sodom.  With the streams whereof, all Christendom is infected.  
But to speak of the stock, or body of this our tree, occasion requireth: for thou perhaps mayst muse, why I place Gratian with his brother Peter Lombard there, they being so long, after Simon Magus his days. Forsooth, that thou mayst know, that although the Church had gotten for a while, an honourable peace, and valiant conquest (as I before declared) yet notwithstanding, the Devil, that never ceased to profane the Church of Christ, with Heresies, devising to build his Babylon, in the Church, by hypocrisy, stirred these two persons, brethren, to follow the manner of the old Heretics. Who always seeking, to have a cloak for their folly, 
The property of Heretics to eschew the written word  & manifest errors, used (for that they durst not stand, to the fire of the Canonical Scriptures) to have certain Apocrypha, or faithless writs of men's devise, to bolster and face out the same: the which they painted out with certain glorious titles: as, 
To use false Scriptures.  the Gospel of the Hebrewes, the Gospel of Eve, the Gospel of Philip, the Gospel of Nicodemus, the Gospel of perfection, the Questions of our Lady, the more & the less, the Revelation of Adam, the stock of our Lady, etc. Of which sort Martion his scholars, had an innumerable many. These they used to set out, with such fair titles, not only to the end aforesaid, but also that they might sequester the simple souls, from the certain sure and lively word of God. 
Epiph. lib. 3. tom. 1. c. 46. Euseb. histo. lib. 4. ca 28. A mark of Heretics.  For so also Tatian, not pleased with the four Canonical Evangelists, composed out thereof his Diatesseron as a Quintessence of the same, whereby they are surely convinced to be Heretics, that choose to defend their cause, or edify themselves with any tradition or doctrine of men. For the true mark of the Church, is the open and only use of the word, only whereunto they have recourse in the time of need, for their own succour and trial of other. But the Church of Rome, having gotten great possessions and wealth, as well by the Donation of Constantine, (so claim they it for themselves) about Anno. 320. as of one Lucinia, 
Prímo tomo Conciliorij. wealth weareth out true religion.  a very rich damosel (as Polidorus noteth) having long before that, begun to prank herself up in her ceremonies, which yet, were but as ragged clouts: then as richlier marted, did above all modesty and simpleness of the Gospel, attire hirself with the vain pomp and outrageous preciousness of jew & Gentile, to whom she is not inferior. And being thus set a fit, forgetting the bread and water of affliction, wherein her heart remained chaste and true in love to Christ her spouse, followed the steps of Simon, of judas and all other Heretics: forsook the pains of the Cross, for pleasure of the world, and honour of the same: and hath thenceforth begun (for after pride followeth Lechery) to make hirself common to the device of all men. The which chief she accomplished, 
The Charters of Apostasy. Metr. Krant. lib. 4. c. 6.  when the charters thereof were drawn out by the same Gratian, a Monk of Bononie, Anno. 1120. or thereabout, who collected the decrees of men (before his days little or nothing esteemed) and Peter Lombarde his brother, who devised the school Divinity about twenty years after. For when as the youth began wholly to study the decreed laws of Rome, Peter Lombard, moved with themulation thereof, devised the school Divinity: lest his brother should in honour of that travail, over run him, whom in honour of birth he had overtaken. Whose base progeny I willingly overpass. But surely it seemeth, that Peter Lombard's travail was nothing so esteemed, as Gratian'S was: which doth most of all establish the Pope, defend him, & make for his purpose. As a thing wherein they are judged by themselves. And little Divinity would serve them, yea, although it were very homely. 
The end of Popisp Divinity.  For surely if it were not for maintenance of Purgatory, Auricular confession, and such like other gear gainful to them, they would not only have utterly condemned Lombarde, as in some points here after mentioned, they already have, but also have utterly forgotten the name of Divinity. If the successors of Lombarde had as severely followed him, as Gratian'S imps did their captain, their school would have been cleaner from error, than it is, even as now the Pope's consistories abound with wickedness.  
In the naming of Lombarde and Gratian, I hope (gentle Reader) thou art not so gross, as to think that I mean their persons, but volumes and doctrines. 
What the author meaneth by decrees. Cardinalis Alexander. distinct. 10. c. Certum: Et Doctores ibidem.  And when I speak of the Decrees, which otherwise are called Cannons, I mean a Law of so sovereign price to the popists, as that, that they count him an Heretic, that knoweth not the same. And the breaker thereof (dicitur blasphemare Spiritum sanctum) is said to blaspheme the holy Ghost. And under the name of the Cannons, I comprise Decretal Epistles, Sextes, Clementines, Extravagantes, etc. and such like. The which Decretal Epistles, 
Dist. 19 c. in Canonicis.  are esteemed Canonical Scripture, although Christ & his Apostles never spoke the same. But even as the stock or Trunk of the tree, continueth and coupleth the upper part and Root together: 
The commodity of Cannon Law.  likewise heresies of the old Heretics, are continued & taught in the Church of Rome, by those two doctrines and glosses on the same, as in passage thorough this book, thou shalt in part apperceive. If once it please God to hew this stock away, the whole tree beside would decay and perish. If in their Consistories they rule any case over, be it for life or death, for truth or judgement, it must be (as they cry) the law, the law, which is only in deed the Cannone law. If they persuade any man to come to their Church, they deal as Cardinal julian did with Procopius and the other Ambassadors of Bohemia, persuading to give no less credit to the Counsels & Decrees, than to the Gospel. If they determine any thing in their Counsels, it must be first concluded on, by the canonists and Sententiaries: although this latter name is almost worn away, and eaten out, with the Thomists, Occamistes, and such like. Wherefore sith it is evident, that their Counsels and Consistories are only thus governed, & all men persuaded to credit man's law and order, and not only God's word and truth: sith in their doings they fashion themselves to the conformity of man's decrees: sith they obtrude and thrust into the conscience of all men, reverence and religion of man's authority, and not of jesus Christ our only Prophet: that they follow the steps of the old Heretics, and policy of the Devil in them: thereby to sequester the souls of men from God (as is beforesaid) under the title of Counsels and Fathers. Undoubtedly (gentle Reader,) it differeth not whether we have any of the Apocrypha writings aforesaid, 
The Cannons and Heretic Apocrypha all one.  or in stead of them the Canons and Sentences of Lombarde. For as the common saying is: In neither barrel is the better Herring. The Apocrypha writings teach errors: the Canons & Sentences do so: as before this book end, thou shalt confess. The Apocrypha serve to entice men from the only word of God: the Canons and Sentences do so: For who hath not in times past been counted an Heretic, for reading of Scripture. The Apocrypha are contrary to their selves, variable, foolish, and not to edification: the Canons and Sentences are also such. And lest I should seem a defamer, behold, I yield thee here certain errors and contrarieties out of the Decrees or Canons.  

Error.  
DIst. 13. Parag. 1. Gratian saith, that if a man be set in the brakes of two evils, he may choose, & do the lesser. By which doctrine Origene his fall is allowed: who being commanded either to offer his body to the lust of a Varlet, or else to burn incense before an Idol, did commit the latter, for avoiding of the first: which were a doctrine more licentious, than any of the Cynics.   

Error.  
QVest. 16. Paragr. 3. Potest etiam alter. Post. c. Dilectio. Gratian there talking of prescription, saith to this sense: That when a man doth purchas a chattel real, or any other goods, movable or unmovable, and at the time of purchasing thereof, suppose the same by lawful title conveyed to him, the which notwithstanding afterwards, he understandeth & believeth to be otherwise: may, for all that just information of his conscience, proceed forth on in his possession and title, unto time prescriptible: which is a doctrine contrary to all reason and conscience.   

Error and Follie.  
2. QVest. Sepe contingit. Where he saith, that if theft be committed or done in a monastery, the doer whereof is unknown: the purgation must be done in this sort: that at Mass all must communicate under this obtestation: the body of our Lord be this day in trial against thee. Oh abuse and tempting of God. I could recite false allegation of Scripture: and horrible exposition of the same. False fathering on the fathers. Which things I omit, until my next labours. etc. because my purpose is to be only summary and brief at this time.   

Contrarieties.  
DIst. 4. C. Statuimus, cum duobus sequent. There Gratian entreating of Fast in Lent, doth say, that the clergy ought to begin the same, strait upon Sexagesima, according to the ordinance of the Elders. Contrary thereto is the Custom. And yet the Clergy is not said to sin, as appeareth in the same Dist. Paragr. vlt. Distinct. 23. c. In nomine. Nicholas the Pope ordained by that Decree, that the Pope's holiness, should be chosen not only by the Cardinals, but also by other religious clerk. But contrary to it, the same election is only done by the Cardinals: as appeareth Tit. de elect. per totum. etc. Vbi periculum Dist. 63. c. Obeuntibus. Pope Innocent did appoint in a Council holden at Rome, that Bishops should be chosen, not only by the Canons of the mother church, but also by other religious clerk: but now contrary to the same, the Popes reserve the provision of the dignities: as of Bishops, archbishops, patriarchs, Abbots, and such like, to himself. The age of persons that receive orders now a days in the Pope's Church, although it be done according to the will of the title, De aetate & qualitate ordinandorum in Clement, yet is contrary to the .77. & .78. Dist. Let this as touching the Canons, suffice, for briefness sake, which I in this behalf busily endeavour. Is this the book that we must believe as the Gospel? Be these the mates to Canonical Scriptures? Is not this to be repugned that repugneth itself? Or is it to be esteemed or credited, 
Distinct. 19 c. Sic omnes  as if it were spoken of Peter's own mouth? As they for their selves crave credit? Undoubtedly if Peter's sermons or epistles had been as various and contrary, as Heretical, and hypocritical: as lewd and licentious, as the contents of these Decrees manifestly are, the fathers would never have received the same as Canonical, but reckoned them among the Apocrypha. And yet dare the popists presume to count them Canonical, and of as great force, as the words of Peter. 
The changeling brother to the gospel  And these do they thrust into hearts and consciences of men, under the glorious names of Church, Father's Counsels, 
Why Popistes fly to Cannons.  Peter, Paul, and spirit of God: only to the intent that they may throng in after, and wring in with their errors, superstitions, and myssegovernement. To this end hath Gratian been occupied in their Church. To this end hath before him, the Heretics devisers of the elder Apocrypha writings, been of their father the Devil used. Wherefore he is their Ape or son, that can so handsomely imitate and follow them. Therefore I pray thee gentle Reader, let him attain to equal honour with the rest of that press.  
And as for Peter his brother, author of the four books of the sentences: and therefore commonly called by the name of Master of Sentences, he hath many faults, as they themselves confess, and have condemned at Paris. To weet, in his first book 4. In the second as many: and .3. in the third: but in the fourth .15. Which in all make .26. What they are, I overpass: because there is none that is studious, but knoweth the same. And surely how bad so ever Peter Lombarde his Divinity is (as it is bad enough in many places more) yet it is much better than the fruit of Gratian'S travail: for that it preacheth justification in jesus Christ, by faith and obedience to the Gospel. So that it is no marvel, that in judgements and opinions of the popists among themselves, in Counsels general, in writings, volumes & schools, they are so divided and at square: for those branches must brawl, that borne are upon such a brawling body.  
If M. Stapleton hath reason or authority to say, that a Calf signifieth Luther, I do (better) say that this monster in the scutcheon of this tree doth signify Gratian and Lombardes' works, persons, and Hell hound harmonte. Of which monster before I do speak. In these four lines I answer Staphilus, that his Calf signified their Calves of Rome.  
A cowl for a Calf.  
The Calf borne in cowl, it carried to his grave  
Then Luther is no Calf that cast the cowl away.  
For the Calf in the cowl must signify ever  
Such Calf and such cowl as go both together.  
Peter Lombarde came to the pride of his estimation 20. years after his brother Gratian: who (as before I said) was in his ruff Anno. 1120. The which two twenties put together, make .1140. In the mean season, that these two men thus flourished with their works, there happened to be borne in the Country of Albania, Anno. 1126. of a base woman, this monster: the which is a man child, and a dog's whelp, wholly furnished with all their members growing together by their backs, whose faces stand clean contrary ways. The application whereof I will not stand now on, lest I should seem envious against them, or vain in preaching that to thee, which thou gentle Reader, being a child and scholar, brought up in Nature's school, long since hast learned, canst confirm by experience of the like, & by the case present apply. Therefore I pass from this that thou art more perfect in, to the branches which thine expectation and attentiveness do justly call for. Wherein regard two things: Heresies, of their ancestors, the elder Heretics, & of their own proper devising.   

sacramentary Donatists.  

Anno. 331.  THe Heresy of the Donatists, hath had two special maintainers and nourishers of the same, called by the name of Donatus. 
Aug. lib. 2. con. Cresc. c. 1. tom. 7. August. de here. Hae. 69 to .6.  The latter, had to surname A casis nigris: he was the most contentious and sternest in this cause. For the first was a Numidian, as the same author declareth, who at the beginning moved this contention and schism, in the Church at Carthage, against Caecilianus, chosen, maugre his will, Bishop. But at the last, this envious and ambitious quarrel, turned to an Heresy, (for commonly such broils are not without part takings) and to divers perilous sects and fanatical factions: which among other lores (for they had not one only as Augustine noteth) taught.  

De Baptis. contra Dona. li. 4. c. 20 De unico Baptism. c. 14. contra Petill. litter. li. 1. c. 1.2.3.  That a good Minister consecrateth and maketh a good and profitable Sacrament, and an evil Minister a naughty unholy Sacrament, and unprofitable to the receiver.  
All which happened about the reigns (as Hierom noteth) of Constant and Constantine the Emperors, to weet, Anno Domini. 331. or there about: some say after.  
I mean not, that it so then began, as that now it should be ended. For that devotion, which hath always received the errors of every age, with other filthiness also drunk the same: or else how could Babylon be a cage of foul spirits? 
Apoca. 18.  And doth expressly teach it, to those that will view and mark their doctrine, if but lightly. For Gratian testifieth in the Decrees that Pope Gregory hath written to all Churches in the kingdom of Italy and dutch land, 
Popish Donatisme. Dist. 81. c. Si qui presbiteri.  on this wise. Si qui Presbyteri sunt Diaconi vel Subdiaconi, qui in crimine fornicationis iaceant, Interdicimus eyes, ex part Dei omnipotentis, & sancti Petri authoritate, Ecclesiae introitum, usque dum peniteant & emendent. Si verò in peccato suo perseverare maluerint: nullus vestrum eorum praesumat audire officium: quia benedictio eorum vertetur in maledictionem: & oratio in peccatum. etc. The which to interpret, meaneth thus.  
If any Priest, Deacon, or Subdeacon, doth rest in fornication, we on the behalf of almighty God, & by the authority of Saint Peter, forbidden such the entrance into the Church, until they repent and amend. But if contrariwise they had rather abide in this their sin, then, look that none of you presume to hear any such man's service: for their blessing will turn to a curse, & their prayer to sin. etc. In which words it is evident, how plainly they conclude with their predecessors Donatists, persuading as the other Donatists do, that prayers, service, sacraments, yea and blessings, which in their own nature be otherwise good, for want of a good Minister, lose not only their effect, but also are hurtful to the receiver.  
The reason why this doctrine of the Donatists, is of the old fathers condemned for an heresy is (to let other pass) Quia spem baptizandorum auferunt a Domino Deo, & in homine ponendam esse persuadent. 
Augustinus contra litter. Petilian. lib. 1. c. 3.  unde fit omnino, ut non incerta, sed prorsus nulla sit salus. That is: Because they take away the hope of such as are baptised, from the Lord God: and persuade to bestow the same upon man. Whereof it cometh, that not only our salvation is uncertain, but also none at all.  

Epistola. 48.  And again Augustine in another place saith, Quid enim aliud & vos, quam vestram justiciam vultis constituere, quando non dicitis justificari, nisi eos qui a vobis potuerunt baptizari. Which interpreted, meaneth: And what else do you (O Donatists) but advance your own righteousness: when as you say, none are 
* (that is) profited by the sacrament.  justified, but such as have been baptised of you. The old Donatists therefore, whiles they brag themselves, to be only the Church, and therefore holier than the rest (for that was the only cause, why they said, the sacraments were better with them) advance themselves, & saying that the sacrament worketh with them because they are of the Church, & not with those the are out of the Church, take from God the faith due to him, and by the Sacrament ought to be applied to him, are therefore Heretics. And the popists consequently, doing the like, are also such.  

Objection.  But they always ready (as Cain) to purge themselves, will haply say, the Donatists were worthily condemned for heretics, in having such opinion of their Sacraments, not being of the Church.  

Answer.  Grant we (for arguments sake) that the Popists are of the Church, yet, in that, that they think, the sacraments are the holier, because that they of the Church ministered them, they depart from Christ's Church, and are Donatists. For it is all one, whether a Catholic or a Donatist say, they make an effectual Sacrament, for that, that they are of the Church. And such saying is clean contrary to the nature and institution of a Sacrament, which is always holy, and is therefore a mean or medicine to make us holy: as baptism in opening the Church to us, and the Lords supper, in applying Christ to us by faith. 
Distin. 32. c. Praeter hoc. Parag. Ad hoc.  Wherefore I marvel the Romanists would say, as Gregory in the aforesaid Chapter hath said: considering they all conclude, it maketh the receiver holy, and especially Cardinalis Alexandrinus saith, that baptism so justifieth a man, that if he died immediately thereupon, he shall be quite from all punishment. It is therefore against the truth and natural reason, that the thing of such force, should so by the evil Minister, sometime his subject, or patient be marred. Yea and it differeth not to say, that an Heretic defileth the Sacrament, and maketh it hurtful: or that malus Catholicus (I use the words of D. Bellam.) a naughty and evil Catholic doth even so: for both conclude that the holy institution ordained to a wholesome end, is become unwholesome, yea, hurtful, which is the Gospel of the Donatists their predecessors. I pray thee gentle Reader, 
☜ Nota.  understand my meaning. I entreat of the sacraments which Heretics or naughty Christians minister in the form of the Church, and sacramental manner of Christ's institution. For if they that are without, (whose Church always is the Ape of Christ's spouse, conunterfaicting her, as a light person doth an honest matron) minister not according to that institution & sacramental form, it is not to be called a Sacrament. But I reason with the clergy of Rome, as Augustine doth with the Donatists clergy: And that only so far as their church retaineth Christ's institution and sacramental form, and no further (for otherwise I were in another predicament) which sith I may not depart fro. I leave to entreat of their Sacraments, until a place more fit and meet therefore.  

Distinc. 32.  Some possible will think to stop a gap with the Decree of Alexander, (Gratian saith the second) praeter hoc autem praecipiendo. 
Pope's brawl.  etc. and set him against Gregory in the aforesaid Chapter. But Gregory is too well aided, for he hath Pope Leo in the Chapter Manifestum. Pope Martin in the Chapter Non liceat: 
1. Quest. 1. Ibidem.  and many other Canon's. I marvel with what spirit these Popes speak, that thus jar. Is this the Harmony? Surely if either I were of mind or purpose to prick their Music out, thou wouldst think it were a black chants, or a concord of Devils. But that their sentence, opinion, & agreement with the Donatists, 
Dist. 32. c. Preter hoc. Par. ad hoc.  may out of this barking better appear, mark what Cardinalis Alexandrinus recounteth of D. Bellem, who serving in place of a bad minstrel, after much and long tempering and tuning, playeth this bad brawl. 
Concord of the various Canons.  If the question be asked (saith he) touching the minister of the Sacrament, then must you mark two kinds of them: namely, he is either an Heretic, or else a naughty Catholic, that maketh and consecrateth the same. Then such persons have no effect of the Sacrament as touching themselves: for as the Heretic wanteth the same, so in like manner the naughty Catholic, (be he tolerated by the Church or not) hath no effect thereof so long as he is in deadly sin: as all such offenders intermeddling with holy things are. But if the question be asked, for the behalf of the receiver, than thus destinguishe the same. Either he receiveth the Sacrament of an Heretic, Scismatique, or naughty Catholic. If of the hand of an Heretic, then answer that it is done either knowingly, or ignorantly. If ignorantly, then, because he was probably ignorant, that the minister was an Heretic, he doth enjoy the virtue of the Sacrament by faith. If he receive the same of an Heretic wittingly, in the time of necessity, because there is no other, & peril of death is at hand, than the Sacrament of Baptism can only be received of him: and he ministereth both Sacrament and effect. And so must the aforesaid chapter of Alexand. Praeter hoc, be understood in the end. But if there be no necessity, than no Sacrament must be received of him. For who so receiveth, sinneth, & hath no avail nor effect thereof. If the question be asked of a Scismatique or naughty Catholic, them answer according to the distinction abovesaid. etc. Here, thou mayst gather the sum of the doctrine and mind of the old Canons, as touching this their error. Wherefore none can deny, but the Pope's clergy agreeth with the Donatists, as this harmony of Bellamere, declareth. Then, as the old Donatists, devising that the Sacrament did depend on the soundness and holiness of the minister, do thereby conclude, that he was the root of the grace (I allude to their ignorance) therein given: So also the Pope's clergy, in teaching those to be void of the effect of the Sacrament, that receive the same of the hand of him that is known to be nought, or an Heretic, do the like. Against the which, and also that doctrine, which saith the effect of the Sacrament of Baptism is received of the Heretic or naughty man, which is unknown, because faith then in ignorance worketh desert, hear Augustine. 
Contra. lit. Petiliani. li. 1. c. 1.  Ait enim (Petilianus) conscientia namque dantis attenditur, qui abluat accipientis. Quid si lateat dantis conscientia, & fortasse maculosa sit? 
Augustine against the popists.  quomodo poterit accipientis abluere conscientiam? Si quemadmodum dicit conscientia dantis attenditur, qui abluat accipientis? Si enim dixerit ad accipientem non pertinere, quicquid mali latuerit in conscientia dantis, ad hoc fortasse valebit illa ignorantia, ut de conscientia baptizatoris sui non possit nesciens maculari. Sufficiat ergo ut alterius conscientia maculosa cum ignoratur, non maculat, nunquid etiam abluere potest? 
Ibidem. c. 2.  unde igitur abluendus est qui accipit Baptismum, cum dantis polluta conscientia est, & hoc ille qui accepturus est ignoret, praesertim cum addat & dicat. Nam qui fidem a perfido sumpserit, non fidem percipit sed reatum. Ecce slat perfidus baptizaturus, at ille qui baptizandus est, perfidiam eius ignorat, quid eum accepturum esse arbitraris, utrum fidem, an reatum? si dixeris fidem, concedes posse fieri, ut a perfide fidem quisque percipit, non reatum, & falsum erit illud quod dictum est: qui fidem a perfido sumpserit, non fidem recipit sed reatum. invenimus enim fieri posse, ut etiam à perfido, fidem quis accipiat, si perfidiam dantis ignorat. Non enim ait: qui fidem à perfido manifesto vel cognito sumpserit, sed qui fidem inquit à perfido sumpserit, non fidem percipit sed reatum, quod utique falsum est, quando quis à latente perfido baptizatur. Si autem dixerit, etiam cum baptizator perfidus latet, non ab eo fidem percipit, sed reatum: rebaptizent ergo illos, quos ab eo baptizatos esse constiterit, qui diu apud ipsos cum scaelerati latuerint, 
Ibidem. c. 3.  & postea proditi conuictique damnati sunt. Eo quip tempore quo latebant, quoscunque baptizaverunt, non eis potuerunt fidem tradere, sed reatum, si quisquis fidem à perfido sumpserit, non fidem percipit sed reatum, ergo baptizentur à bonis, ut possint fidem percipere non reatum. etc.  

So saith Bellem.  The sense whereof is. For regard is had (saith Petilian) to the conscience of the minister, that must purge or make clean the receivers. But what if the conscience of the minister be secret, and yet perhaps unpure, how can he wash clean the receivers conscience? It being (as Petilian saith) the conscience of the minister that must purge the receivers, is to be regarded. 
So saith Bellem.  But if he will say, that the evil what so ever is hid in the minister his conscience, toucheth not the receiver: then perchance to this, is that ignorance available, that thereby such an ignorant person cannot be defiled by the baptizers' evil conscience. May it therefore only suffice, that the defiled conscience, when it is unknown, staineth not, or doth it not also cleanse? Whence is he to be cleansed that receiveth Baptism, when as the ministers conscience is unpure? And it is unknown to the receiver, the rather, 
So concludeth Bellem  for that Petilian addeth & saith: For he that receiveth Baptism at a disloyal hand, receiveth not the Sacrament, but hurt. Put the case. Here standeth a naughty person, ready to baptise: but he that is ready to be baptised, knoweth not the same, what iudgeste thou he shall receive at that ministers hand? the sacraments effect, or judgement? If thou dost say that he receiveth the sacrament, then is it granted a man may receive it, and no evil, of a naughty minister: and so shall that be false, which is said: For he that receiveth Baptism at a disloyal hand, receiveth not the Sacrament but hurt. 
Against Bellem. So saith Bellem.  We have found forsooth (saith Augustine) that it is possible for a man to receive the effect of the Sacrament at a naughty man's hand, so that he be probably ignorant thereof: for Petilian saith not, he that receiveth the Sacrament of an open and manifest naughty person, but simply, he saith, he that receiveth the Sacrament of a naughty man, receiveth not the effect, but hurt. Which must algates be false, when the naughtiness of the minister is not known. But if he will say, that when the baptizers' naughtiness is unknown, he then also receiveth not the Sacrament, but hurt: then let them baptize those again, which were baptised of the naughty minister, whose secret naughtiness at last broke out, and was thereof convict and condemned. For in that time, in the which their naughtiness was secret, they could baptise none, because they were nought, though secret, (if it be true, that he which is baptised of the naughty, receiveth not the Sacrament but hurt) therefore let them be now baptised of such as are good, that they may receive the Sacrament, and no hurt.  
Hitherto Augustine against the Donatists: who doth therein so plainly reason against Pope Gregory, Alexand. the other Popish Canons, and D. Bellem, that they are condemned by his judgement, for Heretics. And that the more manifest of the twain. For whereas the popists will teach when the holy minister doth make an holy sacrament, or the contrary, they will seem to do it, not as Donatists: and yet they do it more plainly than they, so that the proverb is true in them: Sorex perit suo strepitu: the Rat is bewrayed by his own noise. In that they by Bellams' distinction grant, that which Augustine is fain by drift & pursuit of argument, to drive the elder Donatists unto. For upon their general proposition, their field was so large, that they might distinguish and limit as they list. But Augustine chaseth them so hard to the wall, that they are bereft of that scope. For in these his former words, he driveth this issue, that they must grant either none to be baptised within their Church, or else that such as are baptised of the secret naughty minister, 
The Popists manifest Donatists. They grant thumaior.  are notwithstanding his naughtiness baptised, & have the effect of the sacrament, not hindered thereby. Thus in sum, he proveth their reason false, & opinion heresy. No naughty person can minister the sacrament which effect: But every minister is a naughty person, Ergo no minister can give the sacrament with effect. Then must both these Donatists save their cause, by distinguishing their quid ditty, of an open naughty man, & secret naughty man: the which the Popists do to Aug. hand, & therefore are more manifest. Then he replieth thus. But every secret naughty minister, can minister the sacrament & effect, though he be nought (for secretness purgeth no man's conscience) ergo, a naughty Priest may minister the sacrament & the effect, by your own saying. 
The canonists boxed at August. hand.  Thus the Canonists receive the foil, & are at Aug. hands boxed together with the elder heretic Donatists: for he proveth, that the sacrament & the effect thereof worketh, caused by God, & not by the minister. That the which doctrine of Augustine may stand assisted by another, hear the testimony of Optatus Milevit. Episcop. who flourished as Hierom saith, 
Jerome. in Catalogue.  in the reigns of Valentinian & Valent. which was about the year of grace .368. who was also in that time an earnest enemy to Parmenian, an Archdonatist, as his .6. books declare. In which works (talking of the effects of baptism) he saith: 
Milevitan. lib. 5.  Has res unicuique, non eiusdem rei operarius, sed credentis fides & Trinitas praestat: that is, the which things (to weet, the effects of Baptism) are done therein, by the holy Trinity, and the faith of the receiver, and not by the minister of the Sacrament. S. Chrisostome is not here to be omitted, whose authority & judgement also shall overthrow these Donatists, & drive back the judgement of the foresaid reverend Fathers: who answereth as it were to a secret objection of the people of Constantinople, made as touching such as were baptised, 
Homelia de regressu ex Asia.  in the time of the disordered estate of their church, during his exile in Asia, in this manner. Sed multi inquiunt, te absent baptizati sunt: & quid tum? Nihil minus habet gratia, non claudicat donum Dei, present me baptizati non sunt: sed present Christo baptizati sunt. Numquid homo est qui baptizat? Homo dexteram porrigit, sed Deus dexteram gubernat. Noli de gratia dubitare charissime, quia donum Dei est. Attend diligenter quae dicuntur. Si forte aliqua causa sacra explicanda est. Cum obtuleris preces & subscriptan acceperis sacram, non requiris quali calamo subscripserit rex, neque in quali charta, neque quali quòue attramento, sed unum solummodo quaeris, si rex subscripserit. Sic in Baptismo: charta conscientia est, calamus lingua sacerdotis, manus gratia est spiritus sancti. etc. that is: But say they, many have been baptised since thy departure. And what then? the grace is not diminished: the gift of God is not maimed, they are baptised, not in my presence, but in the presence of Christ: is it man that baptizeth? The man in deed reacheth out his hand, but God governeth the same. Doubt not dearly beloved of the grace, for it is the gift of God. Mark what is spoken. If perhaps any holy Scripture is expounded. When thou shalt offer thy supplication to the Prince, and receivest it again subscribed: thou askest not, with what pen the Prince subscribed the same, neither in what parchiment, nor dost thou also inquire of the ink: but this thou only demandest, whether the Prince hath subscribed or not. So is it likewise in Baptism: the conscience is the paper, the ministers tongue is the pen, the grace of the holy Ghost, is the Prince's hand. These fathers also have on their sides the sacred Scriptures, to prove God only to be the worker of the effect in all means used, both for planting and increasing of the Church, be it either in dispensation of word or sacraments. As Paul saith to the Corinthians: Ego plantavi, Apollo rigavit. etc. 
1. Cor. 3.  I Paul have planted, Apollo hath watered, but God doth give the increase: neither is he then any thing that planteth, neither he that watereth, but God that giveth the increase, he that planteth, & he that watereth is all one. etc. Where now is their truth, where is their brag of the perfect faith, & boast of their holy Church, that erreth never. If Augustine be of the true Church, the popists are Apostates. If Optatus and Chrisostom be true teachers, than they are Heretics: if the scriptures are true, then are these Popists false. Yea where is also their harmony, their feigned agreement and concord? Is it that the Canons of Alexand. Leo, Gregory and Martin their Popes, thus brawl and disagree not only each with other, but also with the truth? For if they agree, it is as Donatists. If they teach any thing in this behalf, it is as the Donatists. Yea if they know their root, it must be of the Donatists. 
Biel lib. 4. dist. 5. con. 2. & ibidem.  Neither can it prevail, for the purgation of their Church to bring biel, Beatus Thomas, Duraud, Richardus, Scotus, & P. de Palu. of opinion, contrary to the Canonists and other of their Divines, 
Peter Lomb a Donatist.  whom biel allegeth in .4. li. No not though they brought the whole University of Paris, condemning Peter Lombard for an Heretic, being of opinion with Bellem, 
Lomba. lib. 4. Dist. 13. Sic illi vero. C  and Cardinal Alexandrinus, writing thus. Illi vero qui excommunicati sunt, vel de Haeresi manifest notati, non videntur hoc Sacramentum posse conficere, licet Sacerdotes sint. etc. That is: but it seemeth that such as are excommunicated, or manifestly noted of Heresy, can not consecrate this sacrament (that is the eucharist) yea, although they are Priests. etc. For that will make rather to their open shame, sith those Divines and canonists, thus standing in the heresy of the Donatists, been Papists (not Protestants) birds of their own nests.  
Wherefore they must first prove (if they will purge themselves of Heresy and discord) that they agree with the Scriptures and fathers, and also among themselves in the truth, or else must they deny their Doctors: that is, that Peter Lombarde is none of their Church, that Bellem. is none of their Church, that Cardinalis Alexandrinus is none of their Church, that the Pope's Leo, Gregory, and Martin were not possessors of Peter's perfect chair: or at the least accuse Gratian for falsely fathering the Decrees on them: which if they themselves do, who shall afterward credit the same? not I.   

Matrimony Tatians.  

Anno. 175.177. in Catalogue.  IN the time of the reins of the emperors Marcus Antonius verus and L. Au. Commodus (as Jerome saith) ruffled one Tatian, a Sirian borne. Eusebius saith in the twelve year of the reign of the same Antonius Verus, which was about the year of our Lord .175. Some other writ that it was in the .14.02.15. year of the same emperors reign, which is of the year of our Lord .177. or there abouts. This man being first a professor of Rhetoric, gained thereby no small glory. 
Euse. eccles. historia. li. 4 cap. 28.  The acquaintance of justine the martyr (whose scholar in Christian Philosophy it seemeth he was) stood him in good stead. For so long as he lived, he flourished in Christ's Church, as a sound Christian: But after his death, of a member of Christ, he became a rotten branch and an Apostatate. So that we may say of him, though in this world he survived justine, yet that he lived and died with him. For immediately upon his death, puffed up with pride of his eloquence, he broke credit with the Church, & became an Archeheretique and father of the sect called Encratitôn, that is abstainers, a poison, Irenaeus saith, 
Li. 1. c. 30.31.  drawn partly from the Valentinians, partly from the Gnostics, partly from the Martionistes.  
The Heresy of the Encratistes, after the death of their first founder Tatianus, 
In Catalogue. In eccl. hist. li. 4. c. penu.  was by one Severus well settled and so furthered, that after him also, they are called as Hierom saith, Severiani. A part of the Heresy was this, as Eusebius recounteth out of Irenaeus. Vitandas nuptias praedicarunt, 
The doctrine.  antiquam Dei formationem reprobantes, & sensim eum repraehendentes, qui maris & foemellae generationem fecit. that is, They taught the shunning or eschewing of marriages, dysalowing Gods ancient fashioning of man, and privyly therein rebuking him, that appointed the generation of man and woman. Augustine addeth: 
Hares. 25.  Nec recipiunt in suorum numerum, comugio utentem, sive marem, sive foeminam. They admitted none to be of their number, that used marriage, be he man or woman. Nuptias damnant, & omnino eas pares fornicationibus, aliisque corruptionibus faciunt: For they slander Marriage: making it equal with fornication and other filthiness. 
In Galat. li. 3. cap. 6.  Jerome noteth, that to confirm this their doctrine (Omnem coniunctionem maris & foeminae immundam esse. All copulation of man and woman unclean) they used to allege these words out of Paul: He that soweth in the flesh, shall thereof reap corruption.  

The sum of Tatian.  This doctrine of Tatiane (which in effect is, that they are cleaner, holier, and perfecter, that abstain from marriage, than the rest that use the same, and therefore commend the vowed and single life, above the natural couplement, teaching as I noted out of Jerome, Omnem maris & foeminae coniunctionem immundam esse. That all copulation of man and woman is unclean,) is by the Church of Christ, for two special causes that follow and depend of the same doctrine, 
The reasons why it is an Heresy.  condemned. first, for that they that so blame and discommend that holy institution of Matrimony, which God alone hath ordained and commanded in Paradise before man's fall, and Christ hath in Cana of Galilee honoured with his first miracle and presence, do set God to school, Sensim cum repraehendentes qui maris. etc. Secretly finding fault with him, that appointed the copulation of man and woman.  
Secondly, because they make God not the author thereof, but the Devil: which they do plainly but on this wise. Whatsoever God commandeth, yea if it be to kill man, woman and child: yea if to rob the Egyptians of their proper goods, yet he that performeth his will and order, doth not sin or commit uncleanness, but worketh virtue and holiness, for that our virtue and holiness consisteth in obeying of him: and whatsoever we do contrary or beside, is no virtue. But sith they say to marry, and man and woman therein to join, is to commit uncleanness: which if it were unpure in nature, yet, for that God hath instituted the same, it is then sanctified: therefore the fathers conclude, that the Tatianists deny God (whose will can not be unclean) to be the author thereof, and say it is of the Devil, who is the root of all impureness. For Clemens Alexandrinus taketh it so: who answering to a part of Tatians work entitled, 
Clemens. 3. Stromat.  De perfectione secundum seruatorem writeth thus: Nam cum rursus permisit simul convenire propter Satanam & intemperantiam, pronunciat eum qui pariturus erit, seruiturum duobus Dominis: per consensum quidem Deo, per dissentionem autem intemperantiae, & fornicationi, & Diabolo: For when he (that is Paul) licenseth man and woman after separation for Prayer, eftsoons to meet together, for fear of Satan and incontinency, he therein declareth, that they which shall so obey his doctrine and counsel, shall serve two masters. By their consent, in the same separation and continence, God: & by the breaking of that consent, 
Ibidem.  intemperance and the Devil. Thus far Tatian. To the which Clemens. Haec autem dicit Apostolum exponens, sophisticè autem eludit veritatem, per verum falsum confirmans: intemperantiam enim & fornicationem diabolica vitia, & affectionem quoque nos confitemur. These things Tatian writeth, expounding the Apostle: but he doth subtly scoff the truth, and confirmeth by a lie, that which is sound. For we grant that intemperance and fornication are Diabolical vices, and naughty affections. etc. In this discourse of Clement and Tatian, it is evident, that the fathers, when they say that Tatian teacheth that matrimony is of the Devil, mean it, because he saith, that therein incontinency and fornication is commanded: which are the will of the Devil, for else I think Clemens, having so good occasion against him, would have reasoned more strictely, as touching these words: per dissentionem autem, intemperantiae & fornicationi & Diabolo. etc. By breaking their consent of continency, they serve intemperance, fornication and the Devil. For he had therein great occasion to note, that they thereby obey God, & not the Devil, & that therefore matrimony differeth from fornication, which is the institution of the Devil.  

The Popists doctrine.  It ensueth now to consider, whether the Popish Donatists are infected also with this heresy of Tatian, or no: which I will briefly (in one word as it were) declare. The Pope's angelical doctor, if the additions in the supplement of his third part be gathered out of his own works (as it is noted) Thomas Aquinas, canonised (for his good demerits) a Saint, teacheth: that Matrimony is unclean, & that for the unpureness thereof, the minister in holy orders, aught by abstaining from a wife, to keep him holy & clean. These are his words. 
In add. 3. partem. q. 53. ar. 3.  Sacer ordo de sui ratione, habet ex quadam congruentia, quod matrimonium impedire debeat: quia in sacris ordinibus constituti, sacra vasa & sacramenta tractant. Et ideo decens est, ut munditiem corporalem per continentiam servant. etc. that is: There is in holy orders, that of their special nature and requisiteness thereunto due, aught to hinder and forbid matrimony: because that they which been in the same orders, do handle the consecrated vessels and holy Sacraments. And it is therefore behovable, that they should keep bodily cleanliness, thorough a single life, and abstaining from marriage. etc. Much after the same sort Pope Innocent saith. 
Distinct. 82. c. Proposuisti.  Neque eos ad sacra officia fas sit admitti, qui exercent etiam cum uxore carnale consortium: quia scriptum est: Sancti estote, quoniam ego sanctus sum, dicit Dominus Deus vester. Nor let it be lawful for them to be admitted to holy offices or rooms, which use carnal company with their wives: because it is written: Be you holy, for I am holy, saith your Lord God. In the which doctrine it is evident, how Marriage is discommended and counted unpure. Wherefore their holy greaselings must not use the same, for polluting the Sacraments and consecrated stuff. For he that saith, that a married man may not touch a Chalice, or such like consecrated stuff, as here Aquinas teacheth, meaneth that it is not, because he is a man, but because he is coupled in marriage, that defileth. Is not then Aquinas a Tatian, that saith, Matrimony defileth the man coupled therein, and the man the holy things? And secondly, do not then the Thomists also, that which Irenaeus saith of Tatian, 
Vt supra.  Sensim reprehendentes eum. etc. They privily therein reprehend him, that appointed the generation of man and woman: for he might have devised a more holy way for generation? And do they not consequently condemning the same for nought, or be it, that they do but disallow it, appoint it rather to the Devil, who is properly and only the author of all naughtiness and uncleanelinesse: than to God, from whom no such order can proceed?  
But here the popists will object, 
Objection.  that the old Tatians did condemn matrimony in all men: & they do but disallow it in a certain sort. To answer of the which shift, (for it is no reason) I will proceed thus. First proving that it is an heresy, 
Answer.  not to leave matrimony indifferent. Secondly, that they dysalowe it in all men, 
1. Timoth. 4.  and count it unholy. First of all mark, that the question is not, whether the Popists are further over the shoes in this error than are the Tatians, but whether they are in it at all. For although it be a more horrible error, to discommend or forbid matrimony in all men: yet to do the like to a few or special sort, is also an heresy, albeit it seemeth the gentler. For those seducers that Paul speaketh of, who shall have their consciences marked with an hot burning iron, 
1. Timoth. 4.  & shall forbid to marry, are not said, that they shall forbid this sort, or that sort, but simply forbidden to marry: so that as therein Tatian the elder is foretold, so likewise his babe young Tatian and that Church: for I dare say they found no such doctrine in Luther's books. Let us mark the words more deeply. Paul in the third chapter gave Timothe instruction, of good bishops and ministers duties: and in this fourth, he is bend especially in these words, to paint out, what naughty and ill ministers and teachers shall do, as it were by Antithesis to give it more life: and willeth among other things, that he should ascertain the brethren, what intolerable burdens the erroneous spirits in the latter days shall bring in, without care, love and regard of the congregation, and weakness of the flock, and that in hypocrisy. For as the nature always of Heretics stuffed with false hearts, and heresy, is, seeming holy in outward appearance, wolves in sheeps skins, so they themselves will not set their hands to any such burden. Unto this sense doth Origen upon the words of Christ fitly speak with the said text of Paul: 
In Mathe. Hom. 24.  Repraehendit huiusmodi praeceptores, qui non solum quae docent, non faciunt, sed etiam crudeliter & sine misericordia, & non secundum aestimationem virium uniuscuiusque audientis, sed maiora, virtute ipsorum iniungunt. utpote qui prohibent nubere, & ab eo quod expedit, ad immoderatam immunditiam compellunt: that is, Christ reprehendeth such teachers which do not only, not that which they teach, but do also cruelly and without compassion, not according to due estimation of every of their auditors strength, enjoygne greater things, than they are able to bear: as they which forbid to marry, restraining that which is expedient, compel men to immoderate uncleanness. Thus far Origen: by whose words it may evidently appear, that it is a doctrine contrary to the truth of the Scripture, an heavy burden and doctrine of wicked spirits and tyrants to forbid marriage, or restrain it, not only in all men, but in any man that can not abstain. When as certain in the general council at Nice, which began Anno. 315. would have marriage forbidden to the clergy men alone, as unclean: then Paphnutius (as Sozo. li. 1. cap. 23. saith) start up saying, Concubitium cum propria uxore castitatem esse. that it is chastity for a man to accompany with his own wife: whereunto the whole counsel agreed. Eaque in re nihil statuit, sed eam in uniuscuiusque arbitrium, non necessitatem reiecit. And determined nothing thereof, but left it indifferent to every man's own wil S. Paul also leaveth it free and restraineth no man there from: only he saith to the woman, quae nubat, in Domino nubat she that marrieth, let her marry in the Lord. Wherefore the true doctrine is, to let matrimony remain in all men indifferently, that those that will, may marry, even of the clergy. And so it should seem it was practised. As in .56. Distinct. c. Osius. There is .7. Popes rehearsed that were Deacons, Priests, and Subdeacons sons. etc. Therefore the first point is plain, 
Marriage must be free  that matrimony is to be left indifferent. And that it is doctrine (as beforesaid) of erroneous spirits, to restrain the same in any wise.  
This notwithstanding, all the Pope's kingdom, that is his clergy, (for they are his proper and immediate subjects) as the Monks, Canons, Nuns, with all seculare Priests and Regularies, could not be to their orders and rules admitted, unless matrimony contracted and now and then solemnized, were broken and also forbidden and restrained, as in libr. 6. c. quod votum: and in the decretals de conuers. coniug. per totum, may appear. Of these the very Church and kingdom of the Pope, immediately consisted. So that all men whom he could pervert with his error, were only admitted to his immediate jurisdiction. And yet though this cursed Cows horns were so short, that he could not sequester all men, but only those shavelings, from matrimony, is he therefore of any better mind, yea holier or sounder, than Tatian was, who admitted none to his special sort, but such as would not marry? pardy his will was so. For if a married man was chosen a bishop, he must put away his wife, swear continency, & his wife must become a Nun, though she were his first wife. I would ask this question: whether they counted them not the holier that vowed chastity and abstained matrimony. Aquinas saith yea, Then whether they wished not, yea & taught all men to pursue the same holy estate as best: which if they did, than they condemned matrimony. But if it was not such a thing, that they wished all men to embrace, as an estate holier than matrimony, they then deceived those that embraced the same, above all other conditions and estates of calling and life, for the best. Of whom there is no small number, as in the Chapter of Psallians hereafter shall appear. But it is most evident, that they so did, seeing they prayed that all men might lead that single life: as their Collect, on the day of the Nativity of S. Marry the Virgin (wherein they make mention also of S. Edith) declareth: They plucked therein the congregation forward, 
Legend. 135.  to imitate our Ladies sole life. Also their Legenda called Lombardica in the Legend of S. Matthew, bringeth in Matthew extolling Ephigenia her single life above Matrimony. A notable lie. And in the legend Omnium Sanctorum. Besides that they extol Virginity, with four principal commendations, they with the fift beat matrimony flatly down. Thus, Primo sunt sponsae Christi. Secundo, comparantur Angelis. Tertio, 
Legend. 158.  illustriores sunt fidelibus universis. Quarto, multis gaudent privilegiis. Quinto, praeferuntur coniugatis. That is. First, the abstainers from marriage are the spouses of Christ. Secondly, they are compared to Angels. Thirdly, they are more excellent than all other of the faithful. Fourthly, they enjoy many privileges. Fiftly, they are preferred above the married persons. Mark in these words, whether matrimony and those that live in that state, be not blamed, reprehended and condemned as unpure, or at the least less holy. 
To the first.  The first point is, that they that abstain from marriage, are Christ's spouses: the which (if it so be) it must be because they are not married. Then must one of these two points follow, that they that are married, are either no spouses of Christ, or not so fully coupled to Christ, as the abstainers are. Wherein matrimony is both condemned and abhorred. 
To the second.  The second is, if they that abstain are compared unto Angels, than it must follow, that matrimony is to be abhorred, because man thereby is abased. 
To the third.  thirdly, if the abstainers are more excellent than all other estates of the faithful, than what profiteth it me to be a Christian, if I be not an abstayner? Surely little or nothing: Whereunto I will say as Clemens Alexandrinus saith. 
3. li. Stroma.  Quid vero, non etiam justi veteres creaturam cum gratiarum actione participabant? Aliqui etiam liberos susciperunt cum continenter versati sunt in matrimonio? Et Heliae quidem corui alimentum afferebant, panes & carnes. Quinetiam Samuel Propheta armum quem exijs quae commedebat reliquerat, allatum dedit edendum Sauli. Hi autem qui se eos dicunt vitae institutis excellere, cum illorum actionibus ne potuerunt quidem conferri. That is: What I pray you, did not the righteous elders use the 
* Clemens hath creaturam.  woman with thanks giving? and some of them after sacred and continent use of matrimony, enjoyed children? And to married Helias the crows brought food, bread and flesh. And did not that married Prophet Samuel give to Saul to eat of a shoulder remaining of the former repast? But these marriage shunners, that think themselves in that estate of their life to excel them, shall not be equal ne able to be compared with their works. fourthly, if they, because they are not married, 
To the fourth. Legend. 158.  shall have those special privileges (which be as the book sayeth) They alone shall sing the praises of God and the Lamb, in the world to come: They shall have the self same apparel, that Christ hath, 
What shall the married do?  and shall walk next unto the same Lamb. Do they not herein say, that these abstainers shall be best accepted with Christ, chiefest in office, and like to him arrayed: which all shall happen to them, because they are not married? Is this to the encouragement of men to marry? Is this to the cohonesting thereof? Is this to teach matrimony to be equally holy with abstaining, as Paphnutius did? But hear their last point. Fiftly, the abstainers are preferred before the married. 
To the fift.  Why? because they abstain from marriage. Return we now with due consideration of all these things, & then tell me, whether that matrimony is not condemned and disallowed in all men. Perhaps they will say, they do not simply discommend marriage, but in regard and comparison of abstaining there fro. Is not that to discommend marriage? for is not every thing rejected in the comparison of another, condemned? Omnis comparatio odiosa. Every comparison is odious: which is understanded as touching the thing, that is forsaken. Where then is Paphnutius saying? and the general counsels consent, to weet, 
It is chastity to join in marriage.  concubitus cum propria uxore castitas est, as before is declared. Peradventure they will say, that they do yet prefer it, before fornication and adultery. What shall this their liberality mean (considering that Thomas Aquinas saith in the place above mentioned, that the married minister, is by marriage unclean: and therefore polluteth the Sacraments and holy vessels) but that marriage, is in regard of fornication, the less uncleanness: the which is as much to say, as that it is lawful in the ordinance and institution of God. (as Tatian saith supra) servire intemperantiae & fornicationi, & Diabolo: To serve intemperance, fornication, and the Devil. For if the acquaintance of man & woman in marriage, is uncleanness, (as Aquinas and the places aforesaid declare) than it must be all one with fornication: sith the deed itself, & agentis & patientis, and the effect that cometh of it in matrimony, is all one with that, which is in fornication. Wherefore it is most evident, that they condemn Matrimony in all men: though they can restrain it but in a few. And the only difference they make of matrimony & fornication, is, that in the one it is lawful for a man to be unclean, and in the other not. Whereby they extol continency, none otherwise than Tatian (for the condemning of matrimony) doth. As Epiphanius noteth, 
Epi. li. 1. to. 3. Haer. 46.  Continentiam vero hic praedicat, Nuptias autem scortationem & corruptionem putat: asserens nihil differre à scortatione, sed idem esse: that is: Tatian extolleth abstaining from marriage, which he thinketh to be whoredom and uncleanness: saying that it differeth little therefrom, yea to be the same. But let us return to S. Thomas, who expressly teacheth, that the Priest must abstain from marriage, least he lose his cleanness and holiness by the same. So as the popists can not deny, but that he is a Tatian, for that he being facultatis Theologiae Doctor, doth teach it not Scholasticè, or argumentatiuè, but doctrinaliter in his conclusion. Wherefore without all controversy S. Thomas must at the least be infected or encumbered with the Tatianistes heresy. If (as it may fortune) that they will say, he is not an Heretic, as full simply the faculty of the Divines in Paris would save and purge his credit, which by no means they shall justly do, sith that of their special Doctors holdeth opinion, that Woman is not the Image of God.   

Divorcing montanists.  
THe time when as the Heresy of the Cataphrygians sprang, 
In An. 174 189.  is diversly written of among the authors. For where as Epiphanius saith, it began about the .19. year of Antonius Pius: contrary to that Eusebius saith, it rose in the eleventh year of Marcus Antonius Verus, which is of the year of our Lord jesus Christ. 174. Other say that it was in the seventh of Commodus, which is of the same our Saviour. 189. The cause and manner whereof, Eusebius most plainly declareth to be, on this wise. 
Eu. li. 5. c. 16  It is said that in Mysia a city of Phrygia there is a street called by the name of Ardabau, in the which one Montanus, who but of late arrived at the christian faith, in the time of the Proconsulship of Gratus in Asia, surprised with the immoderate desire of government, gave himself open to the Devil, and being distraught & mad, began to speak in trance of mind, as if it were under colour of Prophesying, against the ancient custom and tradition of succession used in the Church. etc. The which Sectaries of their first author Montanus, are called montanists, (or if thou hadst rather) of the country soil where this weed first grew, thou mayst call them Cataphrygians. There were divers advancers and setters forward of this Heresy, as Theodo. Alcibiades, Themistona, Alexander. etc. with divers other.  
Among divers errors which they taught, 

The doctrine.  
Lib. 5. c. 18.   this is also mentioned of Eusebius. Hic est qui coniugia dissoluere docuit, that is: This Montanus is he that hath taught that Matrimony may be loosed and broken of. Which notwithstanding, he did not without some colour of reason. For in the same place, he saith: Ostendimus igitur primas istas prophetissas: ab eo tempore quo spiritu impletae fuerunt, maritos suos reliquisse. We have showed heretofore, that those first Prophetesses, from the first time that they were filled with the same fanatical spirit, forsook their husbands to whom they were coupled. The which wicked deed Montanus allowed, teaching, that for zeal of vowed religion, it was lawful so to do. 
The sum.  The sum therefore is, that it was lawful for a woman, because of zeal and vow of religion, to forsake her husband.  

The reasons why it is condemned. Mark. 10.  This doctrine for divers reasons is condemned. first, because it is direct contrary to the decree of Christ. Quod Deus coniunxit, homo non separabit. Secondly, because, that if it be so that Matrimony contracted, and whereof faith is plighted (per verba de praesenti, by words sufficient of the present time) may be dissolved, than they do wholly dishonour and profane the christian religion: whereupon the firmity of every contract in faith plighted, standeth.  

The Pope's doctrine.  Here than it resteth to declare, how the Popish Tatianistes agree also with Montanus, and teach his gospel Pope Alex. the third (as the Decretal Epistles record) writeth thus to the bishop of Exon. Commissum & infra. 
Ex. de spon. c. Commissum.  Significavit nobis fraternitas tua, quod quidam cuidam mulieri de contrahendo matrimonio fidem dedit: & se cum ea infra biennium per verba de praesenti contracturum praestito juramento firmavit. Nunc nutem privata lege ductus, ad frugem melioris vitae suspirat. & infra. Fraternitati. t. tali. Rom. quod tutius religioni juramenti seruata: prius contrahere: & postea si eligerit ad religionem migrare, si tamen post dispensationem: copula non dinoscitur interuenisse carnalis. That is: Your brotherhood hath ascertained us, that a certain man promised a woman, that he would contract matrimony with her: and that within two years next following, he would by words of the present time perform the same with her: he assured her by an holy oath. But now rather regarding his private estate, he doth pursue the commodity of a better life. etc. Thus we do answer to your brotherhood, that the surest way is (for avoiding of Perjury) first to contract matrimony, and afterwards (if he so choose) to enter into religion, if that there appear after the same contract, to have been no carnal copulation. 
☜ The romanists agreement with the Donatists.  Letting further circumstances pass, I pray thee reader mark two special instances in this case of contract: and the mind of the said man, at both instances. First is, when he swore & made a solemn oath to contract matrimony with her, and make her his wife, (for that is the nature of verba de praesenti.) In which time his mind was simple to do as he spoke: which if it was not, what needed Pope Alexander to have caused him for safeguard of his oath, after to contract? If before that, he had forsworn himself? as undoubtedly if he meant not as he swore, he had already done. But, that when he swore, he swore with intent to marry: both the Letter of the Decretal, the Doctors themselves therein, and case, are plain. The second instance is, when he according to his oath, did contract matrimony. At which time of contract, if he will (servare juramenti religione) keep his oath without Perjury, his mind must be as it was at the time of his oath made: namely, that those words spoken de tempore praesenti, might be so meant as spoken. Which if it was not then so meant, at the time of pronouncing, as at the time of swearing, then (as before I said) he is wilfully perjured: because he promised to contract matrimony, which is not performed, unless his heart mean the pronouncing of his mouth. 
In addi. ad 3. q. 45. ar. 4.  For Aquinas saith: Consensus exterioribus verbis expressus, absque interiore consensu nullum matrimonium facit. That is: Consent given by outward words and not inward consent, is no contract of matrimony. Yea, and then, the Pope counseling him to swear with a mouth hypocritically consenting, and an heart disagreeing and meaning contrary to his words, should be author of that man's renouncing of God and All hallows, if he than swore by any of their Relics. But that he performed his oath, contracted very matrimony, and made her his wife, both Pope Innocentius, Cardinalis Alexandrinus in Lectura. Ab Panor. Dom. Anto. super eodem, with the rest of the glossers & Doctors conclude. Yea, albeit, that he then should have secretly meant, immediately to have entered into religion. Wherefore, seeing that they were man and wife only by contract, as also the c Omnes res per quascunque. 

27. q 2. c. Matrimonium.  
Et ideo non soluit illud separa. corp. sed voluntatis.  
Ibidem. c. Coniuges.   etc. Matrimonium quidem non facit coitus, sed voluntas. Carnal copulation maketh not matrimony, but the will of the contracters. Coniuges verius appellantur a prima desponsationis fide, quamuis adhuc ignoratur inter eos coniugalis concubitus. They are of right called man and wife, from the time of their first troth plighting: although as yet, they are unexperimented of the sacred bed. And many other places of their Canons declare. Then hath not the wife right of her own body, but her husband: neither the husband over his own, but the wife. As Paul declareth saying: Likewise the man hath not power over his own body, but the woman. 
1. Cor. 7.  Therefore Pope Alex. hath here taught Montanus heresy, declaring that it is lawful for this man, though he be not his own man, but his wives, to departed from his wife, if he will enter into religion and vow chastity, which Montanus counseleth and teacheth his Prophetesses to do: as before is declared. And this thing Pope Alex. doth not reasoning scholasticè, or argumentatiuè: but autoritate suprema diffinitiuè. The aforesaid Chapter of Alex. doth also well serve to my purpose laid in the Chapter before going, to prove him a Tatian: But I remit it to thy applying, gentle reader.  
Here the blind moles of our time, both in nature, 
Objection.  and will sightless, will (keeping themselves in the dark earth) root up the wholesome herb of truth, roots (if they can) and all. Or at the least, heave at them by false argument. And because the said Decretal Epistle of Alex. hath: Si tamen post desponsationem. etc. If notwithstanding it appear that there hath not been carnal copulation between them after the contract, they will thereupon defend him to be no Montanist: for that Montanus Prophetesses had (as they will guess) copulation carnal: and after that, severed they themselves from their husbands. Which the Church of Rome (say they) admitteth not, as also here the Decretal seemeth to mean. And therefore will conclude, the montanists had marriage because of copulation: But in this case there is no matrimony, because there is no copulation. Which shift is only in effect to say, that this party, who standeth in the case of the Decretal, 
Answer.  hath not exercised that office in marriage, paid that debt, and used the right, which he might, ought & was lawful to do. For it is proved before in the three chapters alleged, that assoon as the parties have consented, to hold and to have each other, they then from that time, are husband and wife: though copulation follow not. By reason whereof, they can not conclude: they have not coupled their bodies together: Ergo, they are not man and wife: no more than if the Pasquil should say: Pope joan hath coupled her body with her Cardinal or Secretary, or horse keeper: Ergo, they are man and wife. For as by the latter conclusion, we should make a whore Pope, an honest married wife: so by the first we should esteem the blessed Virgin no wife: because she never joined her body. 
Ibidem.  etc. which is contrary to the chap. Beata Maria. Seing then marriage beginneth, and is full & perfect matrimony, from the giving of the consent, & speaking of the words (de praesenti) then must also the right of matrimony, and due to married persons in that moment begin, and forth on hold. I mean the right of each of their bodies appertaineth to the other thenceforth, according to Paul's doctrine afore specified. For as S. Thomas saith: Et si matrimonium non est essentialiter, 
In sup. ad. 3 q. 48. art. 1.  ipsa coniunctio carnalis: tamen est quaedam associatio viri & uxoris in ordine, ad carnalem copulam etc. That is: Although matrimony doth not essentially consist in the intercourse itself of the persons bodies: yet is it a certain coupling of the man and wife in order and disposition to the same. So that as soon as they consent, each of them are invested with the right over the others body. Whereby he cannot, as the Decretal saith (Privata duci lege) be persuaded with consideration of his private estate or person, for that he is not Monodicos, at his own pleasure or liberty, as Paul, saith in the place of the Corinth's afore mentioned: Vir non habet potestatem sui corporis, sed uxor. etc. And so likewise, the man hath not power over his own body, but the wife. So that, that will wherewith once she or he moved by private care, of either of their own persons or estates, might have vowed, willed, and at pleasure & liberty consented, is altered, made bound, and becometh by the contract, such a subject, that it dependeth, (as touching the altering of the state, of either of their bodies or minds) upon the yea or nay of the person entitled and befaythed therewith. (S. Thomas) De illis tantum bonis potest esse votum, 
In sup. q. 64 art. 4.  quae nostrae subiacent voluntati, qualia non sunt ea, in quibus unus alteri tenetur: & ideo in talibus non potest aliquis votum emittere, since consensu eius, cui tenetur. unde cum coniuges sibi invicem tencantur in redditionem debiti, per quam continentia impeditur, non potest unus absque consensu alterius continentiam vovere, & si voverit, peccat, & non debet servare votum. etc. In those only things, doth a vow hold, which been simply subject to the vowers own wil Of the which sort, those things are not, in the which we are indebted and in danger to other. And therefore of such things no man can promise or vow: without the consent of the other party, to whom the right appertaineth. Hence therefore is it, that because man and wife hold each to other (as in a Reciprocal sort) in a mutual debt and payment thereof, by the which continence is broken, 
A phrase of a Tatian.  the one can not without the others consent, vow chastity. Which if he yet should, he sinneth, and ought not to keep his vow. etc. Thus far Aquinas. I doubt not but now that these two things plainly appear. First, that the right of the married persons over each others body, beginneth and taketh hold, immediately upon the consent given, & words (de praesenti) spoken. Secondly, that of consent matrimony doth only and essentially consist, though there were never copulation had therein. So that if we grant that the elder montanists had carnal copulation in their marriages, and that the case of the Decretal had none: yet because marriage is the consent and not the act of. etc. by the which consent once given, the right of their bodies is transferred to each other: yea though there follow no copulation: therefore Pope Alex. for vow of religion severing them that are married (as are the consenters, though abstainers) must be a Montanist. And the most shift is, to say that he is not with the vulgar people, so open & manifest, as the elder, who is more gentler of the twain. But what need I to answer the same frivolous shift, considering, that the same clause, Si tamen. etc. wherein Pope Alex. forspeaketh the mutual access of their bodies, is not added to the intent, to declare that matrimony thereby is made: but only to this end, that by not using his wife, he may seem still to abide in his purpose of entering into religion, and not to start therefrom: as otherwise, he enjoying his wives body, should do by that deed, which is direct contrary to the purpose of abstaining, which the religious men vow. For as Dominus praepositus saith, 
Sup eodem. The sense of the Decretal.  though the young man (in the case of the Decretal) meant to enter into religion: as yet he had not firmly and wholly determined the same, nor vowed it. Wherefore the Pope willed him, lest that the two years in this uncertain and variable debating should overslip him, and so should incur Perjury, to contract matrimony, and betrouth himself according to his oath. The which notwithstanding, he afterward might enter into religion and vow if he would. The clause, Si tamen, which thereupon followeth, is then only added, because he thereby should declare, that he starteth not from that purpose: and as they call it (none convolat ad vota directè contraria continentiae,) did not establish himself in the state of matrimony: which is direct contrary to their Tatian rules and religion, as S. Thomas in the authority next before alleged saith.  
If they shall object, that in the case of the Decretal the woman consented to relinquish the right: and in Montanus doctrine, the separation and vow is done without any such consent: then to answer the same, I allege that the true meaning and interpretation of the same Chapter (according to the common opinion of the Doctors) is otherwise: who allege it, to prove that the party married, may perform his vow made before copulation. And maugre the will of the other, & without the consent enter into religion: 
Distin. 32. c. Scriatim.  as the same D. praepositus Cardinal. declareth thus: Distingue post Gemi. & Car. Quandoque coniuges contraxerunt non tamen est copula consummatum, & tunc alter invito alio etiam remanente in saeculo potest religionem intrare, & remanens in saeculo cum alio contrahere, & est casus extra de sponss. c. Commissum. ibidem de conver coniug. c. Ex publico. That is, distinguished after the opinion of two Doctors Gemi. and Card. that sometimes the husband and wife have contracted, and not used copulation, & then the one may without the others leave, yea, though repugning and tarrying in the secular and worldly estate, enter into religion. And the party remaining behind in the secular estate (they call it the world) may marry. As a special case in the chapter Commissum, etc. & Ex publico, declare. In the which allegation appeareth how the same chapter or Decretal Epistle of Alex. is understanded. And to make the practice of these Popists more plain, I will here briefly rehearse the case of the same chapter Ex publico, by the said Doctors alleged, 
Ex. de conuers.  which is thus. The same Alex. 3. writeth to the bishop of the Diocese of Brixien. whom he deputeth his delegate in this matter: that by a certain public instrument it appeareth to him: that whereas the Bishop of Verone took in hand to determine and end a cause of matrimony depending between a certain man, one A. on the one party, & a certain woman, one M. on the other party: 
A faithful Bishop against a false Pope. All men were not of the Pope's mind.  he, by his definitive sentence approved the matrimony: and thereupon enjoined the woman, that she should betake her to her husband, and use him with all wifelike and marriageable affection. The which thing sith she denied to do, she was, by the same Bishop excommunicated. The which notwithstanding, we command thee (saith the Pope) albeit she is married to the same man, and yet remaineth (as she saith untouched of him) that if it appear that he hath not had company with her, and that she will enter into religion, taking of her, sufficient warrantise or surety, that she shall within the term of two months, either go to her husband, or leaving him, choose religion: then absolve her from the sentence of excommunication wherein she standeth: in such wise, that if she will enter into religion, they shall restore each to other the gifts on either side given & received. etc. It is most plain that the Pope Alex. so favoureth the vowed life, that although the parties are by god (who worketh the consent of the mind) coupled together, yet he dare separate them, contrary to the faith of Christian religion, wherein it is plighted and fastened. Surely Paul dareth not do so. For he saith: Let not the married persons defraud each other, 
1. Corinth. ●.  unless it be perhaps for a season, and that by both their consents. Again unusquisque ergo, in quo vocatus est, fratres, in hoc, maneat apud Deum. that is: Brethren let every man abide before God, in that estate of life, unto the which he is called. But it is no marvel that this Pope spoke so, for he had not the spirit that Paul spoke by, as their divers behaviour declareth. For Paul called to the office of the Apostleship of the Gentiles, neither shouldered with Barnabas, Apollo, 
Crantz. 6.  or any other. Contrariwise the L. Alex. shouldered out Victor, Paschal, Calixte, Innocente (or four other, by what name so ever the writers name them) all called thereto by God's ordinary mean, the Emperor. Paul, for the quietness of the congregation, remitteth of his very right: 
Plat. Sabellie. Decad. 1. Lib. 7. Sigess. Contin.  Alex. for his honour resisteth Frederick the Emperor by force of Arms. Paul honoureth all estates of Princes, and humbleth himself before Agrippa. &c: But Alex. rideth from the City of Totiacum to Lingerim, with Lews the French king, & Henry of England waiting upon foot as his Pages, leading his Horse by the bridle, the one on the right, the other on the left hand, in great pomp and jollity: yea, and causeth the Emperor to lie prostrate before his feet. 
sabel. Ibid   
But to return to our purpose: it behoved the Pope so to council and entice all men by right and by wrong to the vowed life, because, that many withstood him: as the said Bishop of Veron did. Also because that else, he should seem to condemn the abstaining life in others, and restrain the same in the clergy, in whom he (above all others) allowed the same, and compelled those that should receive orders to enter into.  
Finally then to conclude, for as much as Pope Alex. teacheth the departure of the man from the woman in the c. Commissum: 
Decret lib. 3. tit 3.123.  & the woman from the man, in the said c. Ex publico: when as gladly the man would keep his wife in the one case, and the wife her husband in the other case: and that because, they will profess themselves a Monk, or a Nun: which is an heretical sect, as shall be declared hereafter. No indifferent reader can deny, but that the romanists or Popistes holding his steps, are montanists: breaking God's ordinance, and dishonouring the Christian faith, whereon the same contract is plighted.   

Pelagianes.  


In epistola ad Ctesiph.  
Epistola. 106.   THe Heresy of the Manichees, was the ground (as Jerome writeth) to this which arose of Pelagius, also called by surname Brito, or Briton, for difference sake of Pelagius Tarrentus, as Augustin declareth, who being a man of a most hot & earnest zeal, was first a godly and good Christian: promoted to divers dignities by the Church, is in Syria likewise made Monk. But afterwards fell from the Church and became an Archeheretique: and began to sow the seeds of that weed, about the year of our Lord, as Prosper saith .415. But as Martianus saith, 414. in the .5. years of Honorius and Theodosius the emperors reins. In divers places, in the East, in France, 
Lutzubburg.  Rome, and thence, he himself came into this realm of England to ear our land with the same. The principal and chiefest advancers of this sect, to let other pass, was Celestius & julianus as Augustine declareth: and are of the same Celestius (who is very famous therein) called Celestianes'. And in this realm, (besides Pelagius himself) one Severianus and Agricola his son, set forward the same, about the year of our Lord, as Prosper declareth .432.  
The Heresy, that first took hold of Pelagius, 
Their Heresy. Aug. liber. 1. q. 2. epistola. Pelag. c. 13. Ibidem. Liber. 4. c. 2. Et de gratia & libro arbio tr. ad valent. c. 5.6. &. 15. Prosper de ingratis.  was that he taught that man notwithstanding Adam's fall, had not lost his free will: but fully and naturally enjoyeth the same. Of this, as of their first beginning & whereof they are most famous, I call them in their blazon free-will Pelagianes: and not because it is their only sole heresy. For out of it, there springeth divers: but specially two notable errors, no less horrible than hurtful: As first, concerning original sin, secondly justification. Of which two perilous branches, and rank root, because I determine to entreat, I will proceed on this manner. First setting & laying a part the doctrine of the old Pelagianes in order as they stand, I will secondly couch severally the doctrine of the young Pelagians (the montanists before gone) next after every of their father's faults: so that by each of them, fo coupled together, thou better mayst mark how the young Cockatrice croweth after the elders note. Entering thus upon the error of free will. 
Free will.   
Pelagius dicit in libro de libero arbitrio. Habemus possibilitatem utriusque partis a deo insitan, 
Aug. de gratia Christi q. Pelag. & Celeft. c. 18.  velut quadam (ut ita dicam) radicem fructiferam atque foecundam, quae ex voluntate hominis, diversa gignat & pariat, & quae possit ad proprij cultoris arbitrium, vel nitere flore virtutum, vel sentibus horrere vitiorum. Pelagius (quoth Augustine) saith in his work that he made for free will in this wise. We possess a certain ableness and possibility to both ways. Which God hath planted in us like (as I may say) unto a certain fruitful root, which of man's own will bringeth forth and beareth divers fruits. And the which even at the pleasure of the tylther thereof, can either be comely & beawtifully arrayed with flowers of virtue, or else do the contrary, by bearing briars or weeds. Whereas in the former part of this treatise I used to gather the sum of the Heresy, I shall not need here in this place to do so now: for that it is summary, brief and plain enough. But as I before promised, so I will here annex the opinion of the Popists, after such manner, as they accusing and confuting one another, shall both bewray their Fellows, and condemn themselves. The year, anno. 1563. there came forth a book printed in the shop of Ziletus at Venetia entitled de quadripartita justicia. 
The bispops accuseth Soto the Emperor confessor, also the Dean Ruard. Lusitane. Li. 1. c. 25.  The author whereof is one Lusitanus Lyriensis Episcopus, who hath dedicated the same his work to the late Council holden at Trent. In the which he accuseth Dominicum Soto the late Emperor Charles the fift his Confessor or Ghostly Father, and Ruardum Tapperum Deane of Louvain, of this heresy of Pelagisme, on this sort. Magis ergo placet modo sententia Aúgustini Hippo. episcopi, & Gregorij Ariminensis, quam alia opposita, nec soli sunt Augustinus & Gregorius, sed multos habent asseclas gravissimos quos memorabimus. Nunc recens plurimum reverendus Dominicus Soto Philosophus & theologus doctissimus, & in studijs bonarum scientiarum plurimum versatus in suo opere de natura & gratia, multis innixis rationibus censuit. 
The Popish Pelagianisme  Absquè auxilio speciali gratiae posse hominem bene moraliter agere. Vt interius latius ponitur atque explicatur ex ipso. Quantum autem pertinet ad questionem presentem, refert Gregorium Ariminensem in eo quod Gregorius negat ullum esse opus bonum, antequam in ultimum finem referatur, qui est Deus. Addit quoque Sotus quod non immerito Scholae omnes theologorum Gregorio reclament. Again, Ad dicta doctoris Ruardi, 
Lusitanus cöt, quadripart. justi. li. 1. c. 7.  quae profecto non placent iam nunc dicamus in speciali. Docet itaque in tertia propositione, quod voluntas praeventa à deo per amorem finis, in rebus fidei imperare potest mediorum inquisitionem, disquirere, quod sit convenientissimum, & eligere quod commodissimum iudicaverit. Docet in quinta, quod voluntas sic praeventa si plura sint media utilia post inquisitionem libere elegit, aut potest eligere, medium sibi magis conveniens. Docet in .6. quod fidelis homo in lumine fidei divinitus accepto, sic praeventus potest cogitare, cognoscere, credere ea quae sunt fidei, operare opera salutis, & alijs habitibus uti. Vt declarat statim antequam illam sextam conclusionem ponat in forma. Docet in septima quod homo non fidelis, sed sufficienter instructus voluntate per pium affectum à domino preparata, potest velle credere. Et intelligit, ut declarat, quod omnia ista potest in potentia propinqua voluntas ita praeventa & preparata sine alio auxilio prius natura voluntatem flectente quam voluntas ipsa credere velit, imperare, aut eligere sine alia motione speciali, cum solo auxilio generali. Vt voluntas praeventa per piam affectionem, per suos habitus à Deo, per amorem finis, sit iam sufficiens principium ad credendum, ad utendum suis habitibus, ad praecipiendum de medijs inquirendis atque eligendum cum sola generali influentia: tanquam ad credendum ad bonis habitibus, iam habitis utendum, ad praecipiendum de medijs & ad eligendum, Non indigeamus vllo modo immediate adiutorio gratia Christi sed solum mediate, id est ut det nobis illa principia, piam affectionem, amorem finis, bonos habitus. Cum enim ille doctor positis hijs principijs in voluntate, seu in homine, non requirat auxilium speciale gratiae dei. Vt voluntas velit secundum illa principia operari, & operetur atque dicat generalem influentiam ad id sufficere: manifestum est: quod ad opera voluntatis & illorum principiorum: Excludit necessitatem gratiae Christi immediatae etc. The which in our tongue meaneth thus. Augustine's & Gregory Ariminensis, 
The Papists else had wrecked on their carcase long ago.  judgement better liketh me than the other that are contrary to the same. Ne yet are Augustine and Gregory alone of the same mind: but they have on their sides many, yea and those worthy champions, of whom I will make mention. Now very lately the reverend M. Dominick Soto an excellent Philosopher and divine, and very much exercised in the studies of good arts, 
Soto a friar Pelagian.  in his work entitled the Natura & gratia persuaded by many reasons, is of this mind. That man of himself, without any special help and grace, is able to work that thing which is morally good, as hereafter is declared out of his own work. But as touching that which belongeth to this present question, he doth rehearse the said Gregory Ariminens. in that matter: wherein the same Gregory denieth, that any work is morally good, before it be referred to the uttermost end and mark, which is God. And further, 
Gregory Arminensis, against Soto, The Pope's schools Heretics.  the same Soto addeth, that all the Schools of the divines are (not without cause) against Gregory therein. But now let us speak in special to the sayings of Doctor Ruard, the which truly done nothing like. For in his third proposition he teacheth thus. That a man's will prevented of God, by love of the end, can in matters of faith govern and rule the inquisition and searching out of the means, find out what is most meetest, & choose that which he shall judge most commodious. In the fift conclusion, he teacheth that a will so prevented, if in any profitable means after reasoning and searching had, appear: may of itself freely, or is able, to choose that of those means, which is most fittest. In the sixth conclusion, he teacheth that a faithful person, who is in the light of faith, given him from above, can so prevented, think, know and believe the things appertaining to faith, work the works of salvation, and use the other habits, or natural qualities, as he immediately before the fashioning of of his sixth conclusion declareth. 
A Turk may believe if he list.  In the seventh he teacheth, that an Infidel (but one sufficiently learned) his will first prepared by God through a godly affection, can of himself have the will to believe. 
Lusitan. expoundeth Ruarde.  And he understandeth (as himself declareth) that man's will so prevented and prepared (as aforesaid) can without any other help and aid, of her own faculty, power and ability work all these things: nature first bowing the will, before will herself listeth to believe, to rule, or choose, without any other special motion, by the only general aid. So as man's will prevented by a godly affection, by his habits or qualities from God, by love of the end, should now be a sufficient beginning to believe, to use the said habits, to order the searching out of commodions means, and to choose them by an only general influence. As though to the act of believing, to the using of good habits and qualities already received, to the searching out of means and choice thereof, man's will by no means needed the immediate & direct aid and grace of Christ: But that Christ should after a sort, far of, all only lay that ground, a godly affection, a love of the end and good habits or qualities. 
The application to the Pelagian.  Whereas therefore, this Doctor (those beginnings set in man's will) requireth not the grace & special help of God, that will forth on, may lust to work according to the same beginning: in this he travaileth to show, that the common general influence of nature, is thereto sufficient. So that it is manifest, that he excludeth from the works of man's will and their beginnings, the immediate necessity of the Lord jesus Christ's grace.  
Thus hast thou heard (gentle reader) how Lusitanus a Bishop and father of the counsel, indicteth, yea and convicteth Dominicus Sotto, by his own words a fellow. For what plainer confession can be had of any Pelagians mouth, than to say as Sotto before hath said (unless Lusitanus béelye him) that man of himself without any special help and grace, is able to work the thing which is good. 
Soto a flat Pelagian.  Is not this all one with that which Pelagius saith? That man's will, that fertile tree, can either flourish with virtues, or do otherwise with vice, at the tilthers own pleasure? And no less doth he to Ruard Tapper the Dean of Louvain, at whose face he so aimeth the vow and bolt, that it seemeth, he, by his overtaking of the Pelagians, is of the twain, 
Ruardus a Pelagian.  the brimmer mark. For, which of the old Pelagians, hath been so impudent to say, that if a Turk and Infidel knew, and had learned the Articles of the belief without book, he might believe then in jesus Christ, if he listed, or if he would: as Ruarde in his .7. conclusion declareth? Although he (for shame I guess) addeth this, that he must be prepared by God through a godly affection: the which in effect is no more to say, but the Turk who unwares is a sleep in his drunken error, being waked after his slumber, told or advised that he was drunk, may, now at his own will, receive from the officers hand, either the sweet comfortable water of the Gospel jesus Christ, being taught what it is, or else his first strong wine. So that the uttermost that he granteth to God, is no more, but to be as the waker of the slumbering man, being now neither drunk nor sober. But be it that they teach God to prepare so the mind of man, as that he worketh therein an alteration, yea, a forwardness in the man, as a ground laid, whereon he may further build, if he will, or if he will not: are they not yet Pelagians? yes truly: unless they will grant, that all our will and deeds to God, must be continually governed and stayed by God's special grace in jesus our Christ. For otherwise how could it be true that our Saviour hath said? Sine me nihil potestis facere. without me ye can do nothing. 
joan. 5.  For the Pelagians themselves, though they grant so much, are yet Pelagians and Heretics: as S. Hierom noteth. Ita Dei gratiam ponunt Pelagiani, 
In Epistola ad Ctesiph.  ut non per singula opera nitamur & regamur eius auxilio, sed referunt ad liberum arbitrium & ad praecepta legis, ponentis illud Esaiae: Legem Deus in adiutorium posuit, ut in eo Deo referendae sint gratiae, quod tales nos condiderit, qui nostro arbitrio possumus eligere bona, & vitare mala. On this wise do the Pelagians, place the grace of God, that we are thereby, not in all, but in some of our works, stayed and governed by the help thereof, but they refer the same to our free will, and to the commandments of the law, pleading the authority of Esay: the lord hath given a law for the aid of man: So that then we shall praise God, for that he hath created us such, as can by our own free-will, choose good and eschew the evil.  
That the Pelagians grant as much in our will, to the grace of God, as Tapper doth, it is evident.  
If they now (convicted with the manifestness of their heresy) will say, it is not their Church's doctrine, but School doctrine, what shall they in so saying mean? Whence cometh their Church men, but from their Schools? If it be so that they are learned, as they brag, where have they learned it? Not at Geneva, not at Franckfort. &c: if in their own schools Louvain, Paris or such like, whose those schools be, and what doctrine therein is taught, Soto and Tapper declare. Soto saith, all the schools are on his side, Lusitanus with Aug. Greg. Ariminensis, and the valiant host of champions following them, are their professed enemies. Wherefore sendeth Soto his books out of the school doors? To what end doth Deane Ruarde send his doctrine from his university of Louvain, approved with the glorious privileges of schools and monarchs? But because they will have their Church doctrine (and not school questions) known to simple men: otherwise, they were but bragger's & vainglorious persons. Whereof I would our Popists by their foresaid shift, should rather than I, accuse them. Be not amazed, gentle reader, to hear this their distinction of school doctrine and Church doctrine, which is as much to say, as school truth, and Church truth. But stay a while, let me with thy patience, somewhat digress, and thou shalt briefly see the factions of their schools, wherein they are brought up, and whence they brag themselves to be good School men.  
The chiefest founder of them, and the only father that made their unnatural concord for Divinity, 
The faction of the popists schools.  as the arbour declareth, was Peter Lombarde who is partly received of his children, partly refused, as the 26. errors (whereof the university of Paris hath condemned him) declareth. From him the rest of the Divines come. Some are of the faction of those that are called Terminalles, some Reàlles, some Formals, some Thomists, some Scotists, some Occamistes: yet all these will be Catholic divines, and in the truth, though they are thus in their factions divided one against another. Qui Thomam sequuntur, 
Eras. con. Lat.  a Scoto & Gersone dissentiunt, eos penè pro Haereticis habent. They of Thomas faction disagree, both from Scotus and Gerson, counting them almost for Heretics. And this thing they do within the school walls very quietly, 
A mock.  and brotherly: though they war abroad, as Erasmus saith. 
In Encheridij Epistola.  Sed quid futurum arbitramur, si Turcis ut Christum amplectantur. Occamos, aut Durandos, aut Scotos, aut Gabrieles, aut Aluaros proposuerimus? Quid cogitabunt aut quid sentient (sunt enim illi ut nihil aliud certè homines) uti audierint illas spinosas & inextricabiles quaestiones, de instantibus, de formalitatibus, de quid ditatibus, de relationibus? presertim uti viderint de ijs adeo non convenire, inter magnos illos religionis professores: ut frequenter usque ad pallorem, usque ad convitia, usque ad sputa, nonnunquam usque ad pugnos, invicem digladientur. Vbi praedicatores pro suo Thoma, cominus atque eminus pugnantes. Minoritas contra subtilissimos & seraphic os doctores iunctis umbonibus tuentes. Alios ut Nominales, alios ut Reales loqui. etc. What think we (saith Erasmus) would come to pass, or be done, if we, persuading the Turks to Christian religion, should offer them, the Occamistes or Durandians, the Scotistes, Gabrielistes, or Aluaristes to peruse? 
The school doctrine.  What would they think or judge, (for they are, as no more, so men) when they shall see these knotty and uncleaneable subtleties, of instances, of Formalities, of Quiddities & Relations? Especially when they shall see so much discord amongst those their chiefest professors of their religion, that oftentimes they question hotly amongst themselves, 
The school concord. Friar Rush moderator. Tantara tantara tantara tara.  even to reproachful words, spitting one at another: yea, and now and then, the matter come to fists? There, upon the one side, the preaching Friars, in their Thomas his quarrel, first skirmishing far of with shot: at last advancing, set on to the push of pike and handgrypes: Upon the other side the Minorits coupled to their targets, shield and defend their most subtle and Seraphical Doctors, now calling by the name of Nominals now Reals &c. as above. Where so many factions, sects, & part takings are, all challenging the name of Catholics: and of all, some must lie, who can (having care for his soul health) justly commit himself, to their credit? Seing they having so many factions, never would open the same as yet, to the simple, to whom it appertaineth to know, unto what part, they shall for reason and truths sake incline. How dangerously and with what care, ought we to take their works into our hands, 
Homer. odiss.  or read the same? But either as Ulysses passed the Mermaid's, or else lived within the Witches Circe's doors? Wherefore it were well, toward the discharge of their credit and simple dealing, that those men that of late have feigned names, and belied sects on others, should truly set so out their own in their proper terms, so as the simple may know the school from the Church, or which part of their school is of their Church. Of the doctrine whereof, 
In li. ante. 60. annos edit. Lutet.  Rupertus Gallus, a man of no less holiness than great learning, about .300. years past, was by vision ascertained, that the Divines then, of their Church, were like unto a man, that having at his back plenty of good and wholesome bread, not withstanding mambled a flint stone, that he held in his hand. Now to return.  
But that the credit of Erasmus (that Phoenix of our age) may be without question (omitting Picus Mirandula, Nicholaus Clemangis, 
The author of this work returneth.  
In lib. contra Luth. art. 36.  Catherinus Compsanus episc. with others that find fault with these seas & factions of their divines) I will rehearse (returning to my place from whence I first departed) the opinion of M. Shacklock his Roffensis, which maketh mention both of the discord of the school men, & heresy of their Divines in this very point. Hoc dixi propter Patres, quorum sententiam sequi malui, quam Scholasticorum. 
Roffensis against the popists.  Cum in hac re mutuo sibi pugnent. Patres enim asserunt, neminem posse quicquam boni velle, line speciali▪ Dei auxilio, nec sufficere generalem illum influxum. Nonnulli contra Scholastici sic contendunt, hunc sufficere, ut quis absque illo auxilio benè moraliter agere, & bonum facere possit, non solum ex genere, verum etiam quod debitis undique circumstantijs ornatum fit. At si Scholasticorum argutias adversus Patres, admittimus, sequetur etiam, ut absque hoc auxilio. Pharaoh quantunuis indurati cordis suisset, & ij qui traditi fuerunt in reprobum sensum, potuissent bene moraliter agere, 
The Fathers against the popists.  mihi sane credibile non est. (that is) I say so, because of the fathers, whose judgement I had rather follow, than the school men, the which in this point strive each clean contrary to other. The Fathers allege, that no man's will can wish good without God's special aid: and the general influence, is not sufficient thereto. Contrariwise, many school men, so reason, that the said general influence, is of itself sufficient, without the same special help. So that man's will of itself, is able to exercise itself morally well. And to do that which is not only generally good, but also adorned with all kind of circumstances. But if we shall admit & allow the school men's subtleties, against the father's judgements, it would then also follow, that Pharaoh, although he had an hardened heart, and those that are turned over into a reprobate sense, should be able likewise to do so, which truly seemeth to me, not to be credit worthy. Thus far Roffensis: who maketh so plain the matter of the school men's discord among themselves, and falseness of their opinions in this point, as that I need not further to instruct thee thereof.  
Yet that notwithstanding, I thought it my part gentle reader, before I end this point, to make thee privy to two things. One is, that although the schoolmen say, that man of his own free will, can work & do that which is good: Yet for all that, some of them will not grant, but man for the entrance into heaven, must obtain grace. 
Even with the Pelagians  Because, though his deed is (bonum, tamen non meritorium) good, yet it is not meritorious. In this they go just together with the Pelagians, as out of the same authority of Jerome, ad Ctesiphon. appeareth. But this is talked of, upon the point of shame: and as I may say at a dead lift. The second is, 
More than the Pelagians  how that they go beyond the old Pelagian, who saith, that a man hath need, and is to be aided and instructed, by the law, as is before in the same authority of Jerome alleged. Contrariwise, they conclude, that he hath dictamen naturale, rectae rationis, cui se possit naturaliter conformare voluntas. That man hath in him a natural instruction, of right reason, to the which, will can naturally conform himself. As if thou mark, (to let others for briefness pass,) Roffensis in the last authority, thou shalt well perceive.  
The first branch of this root is now to be entreated of: that is, their error and ignorance of original sin, which must needs be in the Church of both these Pelagians: because that they err in, and be ignorant of the doctrine of man, his ability, and unability, as I may say, his poverty and wealth. whereout must needs come and proceed, the doctrine and knowledge of his original sin and debt. This therefore is their error.  
Pelagius per offensam praevaricationis Adae, 
Secundum Conc. Aurasiac.  non totum secundum corpus & animam in deterius dicit hominem commutatum, sed anima libertate illaesa durant, corpus tantummodo corruptioni credit obnoxium. That is: Pelagius saith that by the offence of Adam's transgression, the whole man is not both in body and soul, changed and become worse: but that the body alone, (the soul remaining yet sound, and in his liberty untouched) is subject to corruption. In the which words, well mayst thou (gentle reader) see, that he is ignorant of original sin: because he erreth in the effect that followeth the same, the want of wills liberty. judging Adam sound in himself, he thinketh that the same transgression worketh corruption, only in the bodies of us his heirs: which he supposeth, we only of the whole man receive from him. And therefore falsely teach the soul his free will to remain. For if they did know, that the soul of Adam, had after the fall, been thereof utterly spoiled, they could (considering his wife was known of him, but after his fall,) not, but conclude: that we have such poor and spoiled souls, as we received of his overthrown estate. Unless they will say, that the soul cometh not (extraduce) of the root of that running vine Adam. Of all which in deed it is most plain, that they are ignorant. The sum therefore of their doctrine which I mean here to note) is: that original sin, is not any thing in any of us: but in Adam: (as touching the impairing of the power of man's soul) & yet they grant, that we have a blemish or hindrance thereby, which according to their true meaning, 
Hilar. Arcla. August de reliq. Pelag.  may rather be called a punishment: that is, a banishment from heaven: & must have entry of some other (for that corruptible bodies can not enter there, being in corruption, which they say we have by Adam's transgression) as afore may appear. And out of Augustine we may gather, 
Epistola. 89.  that they taught man to be borne without sin, so that then the first sin, which in this life he committed, was his original sin. And then it must follow, that sin is in us, but by imitation, not propagation. Attend now gentle reader: for here according to my promise I will join the Popists doctrine: 
The popists doctrine.  so, as in one word, both the errors shall appear plain. The same Dominicus Soto (of whom before I spoke) that worthy Hercules of the Popists, 
Soto against Pighius.  assaulteth eagerly, one Albertus Pighius Campensis one of their most famous Goliathes, 
De natura et gratia. li. 1. c. 9  in this manner. Igitur sunt hoc aetatis, qui quamuis non omnia, partem tamem horum argumentorum contra vetustam opinionem opponentes, ab ea defecerunt, dicentes non esse in singulis hominibus peccata singula originalia: sed unum illud quod commisit protoplastus: esse originale delictum cuius omnes rei sumus, & à quo denominamur peccatores. Horum primicerius Albertus Pighius, vir profecto & pius & doctus, qui nihilo secius malè de hoc audit, quasi peccata in nobis originalia omnino inficietur. etc. (that is) There is also of this our age, some that deny, though not all, yet part of the arguments: who opponing against the ancient opinion, have revolted therefrom: saying that every man's own sins, is not his original sin: but only that one sin, which our first father committed, is our original sin, whereof we are all guilty, and whereof we are called sinners. The Ensign bearer of these men is Albertus Pighius: a man truly both godly and learned: yet notwithstanding herein, is evil spoken of. As if he wholly should deny any original sin to be in us at all. etc. In the which words it is manifest, that Soto judgeth every man to be pure and free from sin, until he hath himself committed sin: and that counteth he the original sin of every man. And condemneth Pighius, for teaching the contrary: namely, for that he saith men are counted sinners from the root Adam. And therefore Soto agreeth with that last opinion of the Pelagians, alleged out of Augustine. 

Controversiarum Ratisponensium controversia. 1.  
Ac iux. exemplar. apd. Carol. evil.  
Lutet. impressun. An. 1549. Fol. 32. b.   But Pighius though he saith (as Soto reciteth) that we are called sinners of Adam, as he saith to Pope Paulus tertius▪ Cuius unius reatu, omnes constricti nascimur peccatores, à quo nos liberat, & absoluit regenerationis in Christo gratia. (That is,) By the offence of which one Adam, all we obliged, are borne sinners, from the which, the grace of regeneration in Christ, delivereth and fréeth us: Yet understandeth he, this naming of us, to be sinners, borne sinners, obliged in Adam, and to have need of the grace of Christ: none otherwise. But that it, which was culpa in Adam, is in us, rather poena than culpa. Wherein he agreeth with that opinion which is first appointed to the Pelagians. 
Ibidem. Fol. 8. a.  Unless he be contrary to his conclusion. Sed unde carentiam eius justiciae, aut adultis nobis, aut paruulis propriè peccatum demonstrent, & nos esse debitores illius justiciae, nihil habent. Immo id ipsum evidenti veritate adversatur. But how it should come to pass, that the want of that original righteousness, should be either of us that are of years, or to the babes counted properly for sin, and that we are debtors thereof, they can not show. Yea, the same is rather contrary to the manifest truth. Unless he be contrary to his conclusion, Nulla lege posse paruulos obligari. 
Ibidem. Fol. 9 a.  Fol. 8. or to any other of his conclusions in the first .31. leaves, 
Discord of the Doctors for original sin.  (which if he be) or else understand not himself (as it is most like) then must some take the pain as a good Constable, to agree that elvish skull with their brains. That must not be biel, although otherwise, 

Lib. 2. distinct 30. q. 2.  
Peter Lombard's opinion. Anselm. opinion.   he hath taken great travail. For Peter Lombard (one of the soundest of all the rest) who saith and that well, that original sin, is a disease of our nature gotten from Adam. etc. Also for Anselmus whose opinion is, that it is want of original righteousness. etc. To accord them, each with others, as also D. Alexander. Scotus, Thomas, Bonaventure, and divers other, against whom, that godly Pighius & wor- Goliath standeth. Otherwise thinking as well of themselves, as Pighius did of himself, they must devise something, of their own brains as he did: because their Church hath not determined the same. 
Lib. predict. Fol. 2. a.  As Albert Pighius saith in these words: Quid verò sit ipsum peccatum orìginis, & in quo consistat eius propria ratio, ecclesiastica definitione certum non est. etc. that is, Our Church hath not yet determined, what original sin itself is, or wherein the proper reason thereof consists. God woteth, there must needs be small knowledge of our justification in Christ, when their Church preacheth not a certain doctrine, of the first growing and arising of our account, nor teacheth what or how much thereby it is. For as they acknowledge not the bondage of man's will, 
justification.  ne yet the impairment of his whole nature, sithence the fall: so likewise, they both err in the doctrine of justification. But first the old Pelagians, thus as I can briefly gather out of S. Augustine.  
Dicimus inquit sanctos veteris testamenti perfecta hinc justitia ad aeternam transisse vitam, id est, 

Lib. 1. contra Litteras Pela. c. 21.  
Lib. 4. c. 2.   study & observatione virtutum transiisse. We say, quoth the Pelagians that all the Prophets, Apostles and Saints of the time of the old Testament, have departed hence and entered into the everlasting life by perfect righteousness (that is) by the endeavour and keeping of virtue. In sum therefore this is their doctrine, (as I may gather the same out of saint Augustine in both those places alleged) that justification is a certain virtue or quality in ourselves, by the which, we are in ourselves justified, and not all only in Christ.  
To the which very well the Pope's Church & doctors agree: 

The popists doctrine.  
Tomo. 2. art. 8.   & especially the general council of Trent holden Anno. 1547. As Ruarde Tapper the Dean of Louvain (of whom before we spoke) testifieth thus. Quare rectissime definitum est in concilio Tridentino: sessione quinta, capite. 7. Quod cum iustificamur, 
Fol. 30.  non modo reputamur, sed verè justi sumus & nominamur, & Anathema eum censit, qui inhaerentem justiciam negat. Aliquanto post, 
Fol. 37. Ruard fighteth with Pighius.  Ex quibus patet, quod nullam habet probabilitatem doctrina Alberti Pighij, qua dicit quod in Christo iustificamur coram deo, non in nobis: non nostra, sed illius justitia, quae nobis iam cum illo communicantibus imputatur. That is. Wherefore the general council of Trent hath most perfectly determined in .5. session the .7. chapter. that when as we are justified, we are not so only reputed, but we are truly just and so called. The same general council holdeth him accursed, which shall deny, that righteousness stickerh not in us. And somewhat after he saith. Whereout it appeareth, that the doctrine of Albertus Pighius, hath no probability therein. In which he saith, that we are before God justified in Christ, and not in ourselves, nor by our own, but his righteousness, the which is now imputed and reckoned to us, that hold in communion thereof in him.  

Lusitanus against Pighius.  Also the said Lyriensis the Pope's Achilles before spoken of, assaulteth the same Pighius in the same his work before mentioned, defending the same error of the Pelagians against Pighius, as Soto for original sin, and as Ruarde last before, for the point of justification was. After this sort. Hunc errorem ex part secutus est Albertus Pighius, qui sicut prius docuerat, omnes homines peccatores nasci in Adam, non quasi aliquod proprium peccatum seu culpam contrahant in seipsis, 
Lusitanus and Pighius understand not Pighius alike.  sed ex sola imputatione peccati Adae. Ita posterius docuit homines justificari in Christo, formaliter à peccatis, non per aliquam justitiam, quam in seipsis accipiant realiter, sed per solam imputationem justitiae Christi. Id ergo asserit Pighius, simul docens cum Caluino, quoth in Christo, iustificamur in deo, non in nobis, non nostra, sed illius justitia, quae nobis cum illo, iam communicantibus imputatur: & quod propriae justitiae inopes, extra nos in illo doceamur justitiam quaerere, à cuius justitia per imputationem sumus justi. etc. That is Albertus' Pighius followeth this error after a sort. Who as before he taught, that all men are borne transgressors in Adam, not as though they did work any fault, or special offence in themselves, but only by the accounting of Adam's sin to them: Even so, last of all, he hath also taught, that men are in Christ formally justified from their sins: and not by any righteousness, which they in themselves really receive: but by the only accounting of Christ's righteousness unto them. That is the same which Pighius ascerteyneth, and together with Calvin teacheth: 
He belieth Calvin.  that in Christ we are justified in God, not in ourselves, by his & not by our righteousness, the which is accounted ours, partaking thereof in him: & that we lacking righteousness of our own, are taught to seek the same without our selves in him: by whose imputed to us, we are made righteous. etc. In which fray that Lusitanus & Ruarde have against Pighius, it is evident, what they defend: namely, that man is justified in himself, by himself and not by Christ, in Christ, as Pighius saith. Wherefore by all likelihood, they hold him accursed, by the same council of Trentes authority. But of what force their curse is, they being Pelagians, Pighius (as I guess) foreseeing, spared not to speak the truth, in this point, as in the same his foresaid work, in secunda controversia, may appear.  
If thou art minded to see more of their discord read M. Sententiarum distinct. 19 Li. 3.19. 
Faith justifieth.  though super 6.2. ad Cor. super. 11. super. 1. Cor. 1. supper. 3. c. ad Titum. lect. 1. c. ad Timoth. c. 1. lect. 3. super. jacob. 2. In the which places, the said master of the sentences and S. Thomas prove, that Sola fides, faith alone justifieth. Such a mighty God is our God, that openeth sometime the devils mouth, in those whom he doth possess, to confess the truth: yea if Balaam be blind with the affections, the mouth of his Ass.   

Coluthians.  

Lib. 2. tomo. 2. Haer. 69. Lib. 1. c. 4. Haer. 65.  EPiphanius speaketh of one Colluthus an Heretic, whose scholars were called Colluthiani. Also Theodoretus, speaketh of the same name: which sect I think is the same that Aug. remembreth. These men taught as the same Augustine saith, Deum non facere mala: contra illud quod scriptum est, Ego deus creans mala: that God did not work the ill: contrary to the saying that is written, I am the God, 
In the table of Luther's offspring.  that worketh the evil. This doctrine doth Staphilus and Stapleton, teach in the explication of their Arbour, and in their book.   

gnostics.  
ABout the year of our Lord 137. as Nicephorus, Eusebius and Theodoretus Cyri Episco. do witness, one Carpocrates did (among other Heretics) first spring, of whom, Eusebius saith, the sect of the Gnostics did arise. Of which mind also Irenaeus is. The horrible doctrine and filthy manners of them was universally such, as that we justly may judge, the popists to be extraught of that house and lineage. The thing notwithstanding that I intend to match, & set them in view each with other, is the manner and rite that they used, whereof both Irenaeus & Epiphanius speak: that they had Images painted, and also cast of Gold, Silver, and other metal. Whereof they said some, were the Images of Christ, made under Pontius Pilate, according to our saviours likeness. Some, the Images of Plato, Aristotle and Pythagoras. Before those, used they to do reverence, after the manner of the Heathen. What the manner and doctrine of the popists, in this case is, the books of master Doctor Harding and M. martial, so evidently do declare, as that (it concurring with the practice of the Church, whereof no man is ignorant) I need not to rehearse any words more special, than even so to refer thee, to the same writers. This heresy hath had so good success, that every Realm hath their special Idol, as S. George and S. Device. Every corporation his, as the Merchant Tailors of London, S. john Baptist: the Grocers, S. Anteline. etc. and every man his special, and that for every misery and evil.   

Anthropomorphites.  
A Certain Syrian called as Epiphanius saith Audius, 
Haeres. 50. Lib. 4. c. 10.  or as Theodoretus saith Audaeus (Augustine calleth them Vaudianos) did sow this error under Valentinian the Emperor: or else in the time of Arius and Council of Nice. The Monks of Egypt were favourers of this heresy, who of the same are called as in their blazon. They taught that God had the shape of man, and was in limits and members comprised as man is.  

Theodor. Ibid  Though the popists teach not in their pulpits this doctrine, ne yet in their volumes: yet how gross so ever this error is, in their deeds teach they the same: which is the second kind of preaching. Who hath not seen the picture of God the Father allowed, painted, carved, cast and so forth, occupied in their Churches, and worshipped?   

Chazinzaries.  

Nicephor. lib. 18. c. 54.  THese Heretics, spring from those that are called Monosophytae with whom they in all things agree. But are worshippers of the Cross, and therefore are called Chazinzaries of the Cross: which among them is called Chazus. In our days these may be called Martialistes of M. martial. Against whom and his heresy, view the learned answer of M. Archdeacon Calfhill: and for the popish cross consecration, look in the Chapter Saincters.   

Angelici.  

Aug. Haer. 39  WEre certain Heretics, inclined (Augustine saith) to the worshipping of Angels. Which sect though in Epiphanius time were worn out, yet the popists have received the same, as S. Michael the Archangel his feast declareth. The office of which day, appointed in the popists Church, serveth for the honour of all other Angels: 
c. 154.  as Bilethus in his Rationale Divinorum declareth: who calleth it the feast of all Angels.   

Collyridianes, or Mary men.  
THere were certain Heretics so called, as Epiphanius recordeth, who remained about the parts of Arabia. 
Lib. 3. to .2. Haer. 79.  They were earnestly given to the honouring of our Lady, and used at certain prescribed times to spread a cloth upon a stole, and thereupon to set certain great Loans, called Colluridas to the same end. With these heretics the popists agree. In that they catholicly or generally worship our Lady, as usus Sarum bindeth them. And particularly, as they were wont on Midsummer, to have light, and the table spread and furnished with great Loaves, and victuals all night long, before the Images of S. john and our Lady.   

Messalians.  
Under the reign of Valentinian, 
Lib. 3.4. de Haer-fabulis.  the heresy of the Messalians did sprout forth, as Theodorete witnesseth. They taught that Baptism, shaved from the receivers, their sins like a razor. This, is root to the popists doctrine, that Sacraments confer grace. With these Messalians S. Thomas Aquinas doth agree in these words: Per Sacramentum Baptismi omnia tolluntur. etc. By the Sacrament of Baptism, all sins are taken away. D. Smith also in the second book of his buckler, 
Cap. 2. & .3.  concludeth therein.   

Valentinians.  

Lib. 1. c. 18.  IN the year of our Lord .146. or there about, did this sect swarm. They used (as Irenaeus saith) after baptizing of their scholars, to pour oil on them. Hence the popists learned their lesson also of the like practise at Baptism.   

Sarahaites.  
THese were ancient Heretics whose fashion was to abide in caves, rocks & woods, clothed with Skins of beasts, and girded with witthes. And wandering barefooted, used to tie thorns at their girdles, to knock them as they went, upon their bare heels. Those were examples of the popists Pilgrims and Flagellatores: even as they are to us, the example of the Sarahaites. Against whom S. Augustine ad fratres in Heremo. 
Ser. 21.    

apostolics.  

Haeres. 40.  Saint Augustine doth make mention of these Heretics. But mark (gentle reader) I pray thee, how duly this kind of Heretics challenge birth right over the popists. Compare the children by this their parent. The Father challenged arrogantly above all other, this name Apostolic. The Child thundereth it out, and will have no Peer: Also menaceth in the name of Peter and Paul. The Father would not admit to his communion, Monks and Priests married, or possessing any thing for their proper goods (as the Church of Christ saith Augustine hath many.) The Child divorceth them and such as were once of his communion, he thrusteth them out therefore. If the Child doth not resemble the Father: if he degenerate: or if he be any thing unlike him, it is in that, he is over the shoes in his father's humour, and more eagerly feedeth the same.   

Catharistes.  
BE certain Heretics▪ 
Haer. 38.  (after S. Augustine's mind) that suppose themselves the holier, because they marry only once. 
Lib. 1. tit. 20. part. 3. q. 66. in addition.  This doctrine the popists teach in the Decretals, S. Thomas in the sum, and D. Martin in his book.   

Marcionistes.  
FAmous is the name of Martion, 
Tom. 3. lib. 1. Haer. 42.  of whom (among the rest) Epiphanius writeth, and (amongst other things) witnesseth of this rite of his Church: 
1. part. trac. 1. c. 4.  That women did Baptize. The popists agree therewith, the practice declareth. And look Manipulus Curatorum, for the doctrine.   

Sodomites.  
IT is not to be thought, that the people of Sodom, have not their offspring in this age. That do exercise both Buggery & whoredom: & that as no fault: or at the jest, as a light one. The which thing the Popists have done, although not in writing, yet in deeds, and that commonly. And to let special facts oureslippe us. The Statutes Annis regni Regis. H. 8.25.28.31. made and continued against Buggery, after that in .32. of his reign made perpetual, declareth what both the Prince & the Realm feared. etc. And let wise men construe to what reason and purpose, so good an statute was .1. Mariae repealed. And as for whoredom, the world knoweth, whilst the stalls of those geldings stood, what filthiness hath been there. The cleansing of sinks, vaults, and such like places bewrayed it not a little. Yea, about .3. or .4. years past, at the spoiled house of Waltam Abbey, there was found out a trough mured in the wall of the Abbot's oratory, full of young children's bones. Undoubtedly, although the Cannons call whoredom a trifling sin, yet they esteem murder more.   

Bysleepers.  
BE certain kind of Heretics, as M. Staphilus and Stapleton talk of: and are such, as for tender love of pure holiness and Angelical virginity, have their gins and close wheels in the wall, to turn their lords Cocks into the roustes of their Lady's Hens. Of the which, 
Libr. Monast. Germa. c. Cella Dei. Fol. 35.  the County Palatine speaking of the Norbertins, giveth example to this effect. Lest the Monks should lack the rib which once God took away from man, and after restored again with greater gain, they built nigh their Covent, an house of religious women, wall to wall: and called the same Paradise.   

Lady Liars.  
THese come of Scotus, and Franciscus de Marionis, both in one heap deadly belying our Lady: in that they say, 
Tom. 2. tract. 1 c. 4.  she was borne without the uncleanness of original sin: whose confutation read in Cardinal Caietane.   

Lady Dawers.  
ALthough the history of our Saviour Christ's precious death and passion, and the necessary circumstances thereof, is by all four Evangelists truly set forth, in the testament of the same our only Redeemer, and as wholly therein taught, as our salvation requireth: yet this notwithstanding, the superstition of the popists, is come to this ripeness, that they dare presume to add a Codicil to the same Testament. The which containeth, how that at such time as our saviour fainted, under the heavy Cross (the burden whereof Simon Cyrenaeus shoulders after that felt, even to the place of Christ's Life and Death) our Lady there fainted, and fell in sown to the ground. In which place a Church was built. 
To. 2. tract. 13.  And also from Passion Sunday until their Palm Sunday following, they (which belike will dawn our Lady) keep a yearly feast. Against the which see cajetan.   

Mercy Marrers.  
WHere as David and also Jerome say in the Psalm: Abyssus Abyssum invocat: One bottomelesnesse crieth out upon another, appointing God to be a bottomless mercy. And in another Psalm David saith: Si iniquitates Domine obseruaveris, quis sustinebit? Etenim apud te propiciatio est, & copiosa redemptio. etc. Lord if thou shalt mark iniquity, who shall hold out? But with thee there is pardon, and plenteous redemption. The which places (omitting further authorities) do evidently declare, that God will not for his debts which appertain to our credit, call an audite of the uttermost farthing. Yet contrary to this most comfortable doctrine, the popists teach: that he will cast us into prison, until he hath the last penny of his duty. As Caietanus witnesseth in these words. 

To. 1. tract. 20. q. 1.  
Ibidem. trac. 23.   Poenam canonicam poenitentibus iniunctam si in hac vita non impleatur, exolui oportet in alia futura vita. If the Penitent doth not in this life pay his penance, it must be paid in the life to come. A most pestilent and ugly heresy, which they learn of the Devils: who say, that after they have a certain time in exile and punishment satisfied for their sins, they shall return again to joy: Where then is manifold mercy, if pains are price of our pardon?   

Plenary Pardoners.  
THese arise of Franciscus de Marionis, 
Plenary pardoners.  who teacheth, that the sins for which we stand bound, either in this life or in Purgatory, may by the Pope, 
Tom. 1. tract 8.  of his own authority and plenary power be pardoned. This Heresy is confuted by Caietane.   

Faith Flyghters.  
WHereas S. Augustine saith: 
De verbis domini secundum Lucam. Ser. 30.  Quia & Baptismum quod semel adhibetur per fidem mundat. For Baptism also once ministered, doth cleanse by faith. The which reason ought also of all other sacraments to be understood. Yet notwithstanding the same, the Popistes have a sacrament of Confession, (if it be a sacrament) in the which they will not have faith necessarily exercised, as Caietanus saith: 

To. 1. tract. 18. q. 4.  
Fo. 32, b.   Non est necessarium Poenitentem ipsum habere fidem se esse absolutum. It is not necessary that the Penitent himself should then have belief that he is absolved. Unto this also doth M. Hosius Hatchet agree. By which doctrine it is evident, that they fray out of the consciences of men, all living faith, whereby the lively application of the sacraments of the Church of Christ, is achieved and wrought.   

profaners.  
WHereas our Saviour hath committed to his church, under the name of the keys of Heaven, the sentence of excommunication, thereby to admit or seclude any man from the kingdom of God: 

Lib. 3. c. 2. con. Literas. Parmenian.  
Ser. de Anathemat.   the which (as Augustine declareth) ought not to be done for every light cause, to the contempt thereof, neither as an occupation or custom: but (as Chrisostome also sayeth) of great love and as a constrained deed: yet not withstanding, how the popists profane the same, it is evident. For as the fool in the play, doth lightly use his dagger to every trifle and jest, so they (as plainly appeareth by their Camera and Consistory, which is their stage) do. The which doctrine, 
c. vlt. & auncte Dei. pris.  they draw out of their Cannons. Lynwood de sententia excommunicationis, and such like places, whereby they have it of like estimation, as Aesopes' frogs their beam. In that, is it not to profane it?   

Saincters.  
AS it was very strange in the Primitive estate of the gospel, to have or see any Images, so was it much more strange, to have any creature called on in prayer. And in the policy and common wealth of the jews, the same was wholly abhorred. Neither was that manner in the beginning of the church, under the law of nature. 
Sap. 14.  For as Solomon sayeth: Rich men becoming tyrants over their underlings and subjects, appointed in those days of idle wealthiness, their dead children and friends to be worshipped: and for the memory of such, erected Images: neither had every one an Image that would, but such as the rich and mighty men (whom I might call Nimrod's) accorded on. This custom so grew on, as, not only it was the nourisher of Idolatry, but a mean that common treasures were augmented: by reason that the licence giving of erecting such Images, belonged to the Senators. etc. As for example, in Athens & Rome. This practise the tyrant of Rome hath (although in deed clerkly cloaked) left in the Decretals. 
Titt. de reliq. et. venerac. sancto.  And in Innocentius to this effect. Although that every man may pray to any man departed this life, of whom he had opinion of holiness in the time of his life: yet appertaineth to the Pope to faincten (for by this he had great reveunes) and canonize those, that shall be worshipped: be it either by public or private office or service: or by public and hallowed Image. If thou markest (gentle reader) this merchandise of the Pope, thou shalt apperceive, how gain hath plucked into the church, the abuse of the old Gentiles. And here I will anexe (according to my promise) the manner of consecration of the cross (although it seemeth to serve rather for the place of Chazinzaries) for this end, that by it, which seemeth most out of doubt and fear of superstition, thou mayest see, how in the residue of Images and this, they in their consecrating, serve superstition, and not memory of their pretended mystery. If the priest be not at Mass, than he must put on his surplice and stole, and begin thus: first sprinkling it with holy water. Adiutorium etc. domine exaudi etc. dominus vobiscum. Orato: 
Exsacerdot. Romani usus.  Let us pray. We pray thee O Lord holy father almighty and eternal God, that thou wouldst vouchsafe to bless ✚ this wood of the cross. That it may be an healthful medicine to mankind, a massivenesse of faith. Also a comfort, protection and defence against the cruel darts of the enemies. Through Christ our Lord. etc.   

Let us pray.  
BLe ✚ sse O Lord, this thy cross, by the which thou hast bereft and taken the world out of the possession of the Devil: and by thy death haste overcome the informer of sin, who rejoiced in the first man's transgressions, concerning the forbidden tree. Bl ✚ esse àlso O Lord and make ho ✚ lie this seal of thy holy passion, that to thy enemies, it may be a let, and to thy believers make it a perpetual succour, amen. Then holy water must be cast once yet again, with this prayer. Let this wood be sanctified, in the name of the Father and the Son ✚ ne, and the holy ✚ ghost, that such as pray and bow for the lords sake before this cross, may find health to their bodies and souls, thorough Christ. etc. Amen.   

Catholics.  
BE those that so discant out of harmony upon this word Catholicos, that they will have those people their Church, who are the multude and most universal number. Which is as much in consequent to say, Whores, Bawds, Sodomites, Infidels and all that walk the broad way. This is in every of their mouths.   

Visiblers.  
ARe those that hold opinion, that the church of Christ, is always visible, and to be discerned of the world, and is never hid from the view of man. This doctrine the author of the apology of private mass hath.   

Mystery Mongers.  
ARe of Durandus, that interpretateth weathercocks, bells, caps, and tippets, to a mystery and secret sense. Look in Rationale divinorum Durandi.   

Aaronistes.  
ARise of Pighius Hierarchy, that will have the ministery in the Church of the Gospel, 
Lib. 2. c. 4.  be after the fashion of Aaron his levitical order.   

Popistes.  
BE those that say, 
Lib. 4. c. 8. in fine.  the Pope can not err from the faith: as Pighius hath taught in his Hierarchy, 
Pigh. against Caietane.  condemning Cardinal cajetan. Therefore obey they his commandments, with uttering his spirit, and wear his livery coats, be he never so far distant from their territory.   

gospel facers.  

Pighius lib. 1. c. 4.  BE those, that by crying out on the authority and name of the Church, disgrace the gospel, and diminish the authority thereof.   

Politic Popistes.  
ARe those, that will all men, only for temporal and worldly causes, uniformity, and comely sight, to compose themselves to their manner and fashion of religion. 
Sozo lib. 1.  As in time passed julian the Apostatate in his days did. And in Germany the Interim.   

Conjurers.  
MAny of the old Heretics hold opinion, that all creatures, as well the only vegetative, as reasonable, are nought. Some say, they were created nought. Some say, they are unholy, because they are the dwelling temple of the Devil. etc. The popists have this doctrine: as the fruits of their practise do declare. For they conjure the Devil, out of the creatures that they use for their service. Yea out of the children, that come to baptism thus, after the manner of the Church of Rome. 
Ex sacerdotal.  I conjure thee unclean spirit, In the name of the Father, and of the Son ✚ ne, and of the ho ✚ lie ghost, that thou go out and depart from this servant of God. etc. And this deed, agreeth with the doctrine of S. Thomas. But perhaps thou mayst be seduced in this conjuring case, for that ignorantly thou mayst suppose, that children borne unperfect, (because of the propagation of sin original in them,) have the Devil in them. Wherefore to make the case plain of their drift. I let three here another conjuring practise, that they use of creatures, in whom sin neither is by propagation nor imitation, and of such whose nature can not sin. I conjure thee thou creature oil, by God the Father ✚ almighty, who made heaven and earth, the sea and all that is therein. Get thee hence and fly away all thou power of the enemy. All army of the Devil. All incursion and all fantasy of Satan, from this creature of oil, that it may be to all those that use the same, health both of mind and body. In the name of God ✚ the father etc. This their practise bewrayeth their doctrine.   

Hallowers.  
Out of the above said heresy of Conjurers, doth this proceed: that the creature after the coming out of the Devil, is to be hallowed. For the which cause, the Popish priest in baptism, doth bealch or blow on the child: smere him and powder him, that the Devil conjured out, should not return again. As S. Thomas in the place last before alleged, teacheth. And Epistola de consecratione etc. per totum. Dist. de consecratione.   

Creature Swearers.  
WHere as jeremy by the spirit of God, reprehendeth the Israelites for swearing by creatures, the popists notwithstanding do teach, that it is lawful to swear by creatures: to weet, upon relics, a consecrated host, and such like: 
2.2. q. 89. art. 6  as S. Thomas, and the decretals under a special title, do declare.   

Time servers.  
ARe those, that serve not all the year, but some parts thereof, with their Matrimony Sacrament: and that is, for the hatred they bore unto it: appointing more holiness in their time, than in matrimony God's holy institution, this is common & needeth no reciting of authority.   

Formalistes.  
BE those, that teach forms, and idle apparayling of things, with manners and circumstances, that edify not, but are impertinent. As in building of a Church, 
Drrand. lib. 1. c. 1.2.  that the first stone must be laid by the. B. and that they must cast holy water over the ground. Also, that the first stone must have a cross graven on it. That the head thereof stand to the east: and an infinite number of such like toys. 
Ex. de tempe ordinando.  Furthermore in orders giving, that no patch of the prattling (I would say of praying) be omitted. For then orders are not given: And the like happeneth if their tools of that toy, be not touched: as Caietane sayeth, 
To. 1. Tract. 26  and also Ray. c. Veniens de presbit. none bapt.   

Primacers.  
ARe those, that teach the Pope to be Lord over the whole world, glow. et doct. in prohemio. F. And that he may absolve any man from his alegeaunce, promise, debt and duty, of his (as they call it Plenitudine potestatis) mere or full power: whether the same be, of subjects to their Princes, or wife to her husband, or such like. Inno. art. 9 q. 3. per principalem. C. de qua. prescript. L. Bene Azenone. C. de praeci. Imp. l. quoties. Linwood tit. de sententia excommunicationis. Caietane. Tom. i. tract. 25.   

Simoniackes, or quid vultis Dariers.  
ARe they, that for money break all discipline of the Church: and do let sin, and the punishment thereof be overpassed. Whereby rich men may sin pain less, but poor men shall be punished. I may liken them to the hunters of the Castor, that perilous beast. For when as those hunters find the Cueles or genitals of the beast, which he purposely biteth of for his safeguard, they let the noisome body go, for the filthy part: Even so, besides that, that the popists for the crimes of such offenders, take of their filthy Mammon so great a gripe, that now and then they leave them gelded of their good: yet notwithstanding, because the noisome nature is not corrected, the man still following the same, falleth into their hands: and then having no more genitals to lose, must satisfy in body, who afore by purse escaped. The doctrine of this Heresy is taught in the decretals. 
Ex. de poenàs & remissi.  And it shall be necessary to annex some part of the wares of the Pope, and price thereof, as they go for, and are sold in his shop or Camera at Rome.   

Lecheríe.  
A Pardon for Lechery done by a Clerk, whether it be either with a Nun, in or without the Cloister, or with one of his kin, or alliance to him: or with his God daughter, 
A reasonable chapman.  or any other: he shall pay aswell for one as for all these together .36. Turnois and .3. Ducats: and therewith be dispensed to have orders and benefices ecclesiastical. But if among these crimes, he ask a pardon for Buggery (the sin against nature) or done with beasts, so that he may then be also dispensed for orders and benefices, the price than is .90. Turnois .12. Ducats .6. Carlines. If only pardon be asked for the sin against nature or done with beasts, with a dispensation and inhibition, he payeth .36. Turnois .9. Ducats.  
A pardon for a Nun that hath often played the good fellow both without and within the Cloister, with a clause that shall enjoy the dignities of that order, yea to be Abbess, the price thereof is .36. Turnois .9. Ducats. A pardon that a priest may keep a Concubine in his house continually: and retain his benefice and orders also, is had for .21. Turnois. 2. Ducats. There be like cases in lay men.   

Murder.  
A Pardon for the son the hath killed his father, his brother or sister, is in every of these cases all one. 4. Turnois. 1. Ducat. Carlines. 8. If the father or mother kill their own child, the price is no more but so. If a woman drink to destroy her child, the price is. 4. Turnois. Duckatte. 1. Carlines. 8. Thus I might proceed for all sins done against the x. Commandments of almighty God: against counsels, Synods, Decrees, & Decretals. But it shall suffice to touch this, and omit the other for briefness sake.   

Patrines.  
BE those that contrary to the commandment of Christ (to weet, put up thy sword Peter into thy sheath) teach Peter to draw it again: and make of sheep keeping Peter, a temporal Magistrate, 
Lib. 5.1. tit.  Lord and warrior. Vide Pighium.   

Armurers.  
ARe those that teach men to defend either body or soul: and to arm themselves with creatures. As a hallowed written gospel, the length and breadth of the nails & cross: a Mass: a Friars cowl and such like. For the proof of the written gospel, of the nails, the world doth know it very well: and of those same are in my hands to be seen, yet: for more proof, look the Brevarie of the franciscans: Among the which I find this, Franciscus rogavit deum et impetravit, ut nullus in habitu, posfit male mori. S. Francis ask of God, obtained of him, that none clothed in the holy habit of his order, should die an evil death. Again. Quicquid homo edit post auditionem missae, magis proficit & convenit Naturae quam ante. In auditione homo non senescit, nec debilitatur: sicut ex ligno vitae, Adam non infirmabatur, nec vita eius breviabatur. Whatsoever a man eateth in the day after he hath heard mass, it shall do him more good, and better agree with nature, than before. Also in the time of Mass hearing, a man shall neither wax weaker, nor elder, no more than Adam (mark their ignorance of scripture) by eating of the tree of life. As touching such kind of harness and Philtres the Basilides, Carpocrates, and such other gnostics, were occupiers and devisers: of whom Euseb. writeth. So likewise Theodoret. and Epiphan. 
Lib. 4. c. 7.    

Spiritual kindreders.  
IF thou gentle reader, look in the Ambrey of the Pope's holy wisdom, in the title de cognatione spirituali, thou shalt find out a spiritual kindred (for so the title doth call it) which groweth out of two contrary roots: the flesh and the spirit. A marvelous thing it is to see it, for two reasons. First in this: that as the mother which bore the child (the throws of whose travail maketh the birth certain, which is as it were the preaching of Nature's truth) is of the kind or blood thereof, after the manner of a mother, and therefore enjoyeth the same Natural name: Even so, by the doctrine there taught, the sureties that hold the child at baptism and bisshopping, are forsooth Pater & matter spiritualiter. 

Brother not in Christ but Pope.  
c. Martinus.   Father and mother spiritually: And their children are brethren and sistern to the babe baptized. Yea and as a special case in the same title declareth of Lotharius and Theberga, the wife of the man who was surety, is of kind (though she Christened not the child) to the same child her husband christened: and can not (which is the second marvel) marry with the Father of the same babe, they both being free from their first marriages, no more than the spiritual child can, with any of his godfathers or godmothers children. The dream that they build this on, Panormitanus in place before alleged doth say, is: Nisi quis renatus fuerit ex aqua & spiritu sancto: Except a man be borne of water and the holy ghost. Wherein thou mayest see, how like blind Sodomites, they grope after a new kindred, and forget the very birth in the holy ghost, who is the womb for the childbirth of the Church. Which new birth in these words meant, sith it cometh not by the surety, but rather by the water: and not alone by the water, as the word (&) declareth, but chiefly by the spirit, which in the outward sacrament is to be looked for: mark whether they mind any thing else, but an holy (I will not say superstitious) tyranny: a crafty hindering and contemning of matrimony: and an esteeming and worshipping of Elements. And besides this, in sequestrating this kindred from matrimony, they evidently declare, that it is not Christ's spiritual kindred, which the holy ghost worketh in all the faithful, without the which it is not lawful for any of the same stock to marry. For S. Paul sayeth: Nubat, sed in domino. Let the woman now a widow marry, 
Hierom con. jovinian.  but in the Lord: that is, with a spiritual brother. Let us (gentle reader) pray to God, that for Christ's sake, he will send his Angel, to keep these Sodomites out of Loathes house. Amen.   

Half Communion Manichees.  
THe faction of the Manichees sprang in the year of our Lord God, as Eusebius saith 281. being the .3. year of the Emperor Probus reign. But Epiphanius saith the .276. years: 
Lib. 7. c. 31.  after some Historiographers account as the same Epiphanius testifieth .246. The author whereof was one Manes, 
Lib. 2. to. 2.  as Eusebius calleth him. Augustine commonly calleth him Manicheus, which by interpretation is to say, 
Euseb. ibi.  mad: as he was, (Eusebius saith) of Nature. After the preaching of his error, and receiving of the same, he chose unto him .12. disciples imitating Christ. Epiphanius saith .22. Out of the which, he chose three most special. Thomas, Herma and Adda. And they were the most trusty and famous abetters thereof. Their doctrine was large, and extended to the infection of all our Christian religion. But that which I intend to entreat of, is their abuse in the administration of the lords supper, the holy communion.  
Their accustomed manner, was to minister the fame under one kind: that is to say, the bread only. 
Manich. comtannion. In sermo. 4. Quadrag. Ex. Petr. de Soto. Lect. 10.  And used not to receive the cup. As Leo the Pope declareth in these words: Cumque ad tegendam infidelitatem svam nostris audeant interesse mysterijs, ita in sacramento per communionem se temperant, ut interdum lateant. o'er indigno corpus Christi accipiunt, sanguinem autem redemptionis nostrae haurire omnino declinant, quod ideo vestram volumus scire sactitatem, ut vobis huiusmodi homines et hijs manifestantium indicijs, & quorum deprehensa fuerit sacrilega simulatio, notati & proditi, a sanctorum societate, sacerdotali auctoritate pellantur. De talibus. n. beatus Paulus Apostolus ecclesiam dei proinde monet, dicens: Rogamus autem vos fratres, ut obseruetis eos, qui dissensiones & offendicula praeter doctrinam quam vos didicistis faciunt, & declinate ab illis. That is to say: And when as the Manichees, for the clocking of their unfaithfulness, dare presume to be present at our mysteries, they so behave themselves in the communion of the sacraments, as that now and then they escape unknown. With their unworthy mouths, they receive the body of Christ, but they wholly withdraw themselves from the drinking of the blood of our redemption. The which thing we would that your holiness should understand, that such men by those marks of their declaration espied, and whose sacrilegious hypocrisy shall be betrayed, may by the authority of the ministery, be separated from the society of the holy ones. For of such, the Apostle S. Paul hath necessarily forewarned the church of God, saying: But we pray you brethren, that you watch those, that make dissension, and work offences, besides the doctrine that you have learned, and eschew them.  
In the which words of Leo, these two things been manifest. First, that it was the peculiar manner and religion of the Manichees, to use only the bread, the first part of the sacrament. Secondly that in Leo his time (which was about the year of our Lord .464) both parts were used in the church of Rome. And so to do, was the special rite.  

The manner of Rome.  The doctrine of Rome, & the behaviour of their church in this case, is plain & manifest. For who hath not had experience, of the same their sacrilegious withholding & robbing of the people of that part of the communion? Yea Aquinas saith: that it is not decent for the lay man to receive the same. 
Part. 3. q. 80. art. 12.  Solus sacerdos Eucharistiam non sine sanguine fumere debet: caeteros autem sub utraque speciae communicare non decet. That is, the priest only must receive the sacrament, not without the blood: but it becometh the rest to communicate under one kind. And Caietane, commenting upon the same place of Aquinas, frameth three questions. The first, that we are not bound by the commandment of Christ when we communicate, to communicate under both kinds. The second, that it is not more profitable for the communicants to receive in both kinds, than in one only. The third is, that it is not expedient for the church, that the people should do so. But the practice of this is so common, 

Lib. 4. dist. 12. q. 2.  
Art. 3. dub. 1. In inflitutionibus.  
Lectione. 10.   that I pass over to rehearse biel, or any other of them. And therefore end here with the saying of their Peter Soto. Donemus igitur illis, fuisse usum utriusque speciei, quod testimonium illud Gelasij Papae confirmat, & aliud Leonis in sermone quarto quadragesimae: de quo superius diximus: Vbi Manichaeos dicit, speciem vini non sumere: ostendens aperto, id contrarium fuisse consuetudini catholicorum. Demus igitur hoc haereticis. That is: let us grant to the protestants, that the use of the church was to minister in both kinds: the which, the testimony of Gelasius the Pope, and of Leo in his .4. sermon for Lent, (of the which before we have spoken) doth approve: wherein he sayeth that the Manichees custom is, not to use the wine: declaring that the same was clean contrary to the custom of the Catholics: let us then give that custom to heretics. But because I am here entered into the matter of the sacrament of the holy communion, I will annex the special contrarieties and heresies as touching the same.   

Caparnaites or Natural Bodiers.  
BE those, that teach that the very body of jesus Christ, flesh, blood and bone etc. as it was borne of the virgin Marie, is in the Sacrament eaten. This though it may be proved by those arguments which are called Atechnois, that is, by the deposing and testimony of every simple Popist: yet I think it best to declare their doctrine by their authors. 
part. 3. q. 75. art. 4.  Aquinas sayeth: Hoc quod conficimus, corpus ex virgine est: That which in the sacrament we make, is the body received of the virgin. And afterward: Non solum caro, 
Ibid. 76. art. 1.  sed totum corpus, scilicet ossa, nerui et alia huiusmodi. That is: not only Christ's flesh, but also all his whole body: to weet, bones sinews and such like. And D. Gardener sayeth in his book against the reverend father M. Cranmer: Christ giveth truly (in the sacrament) to be eaten, 
Folio. 274. Folio. 81.  the flesh he spoke of before, taken of the virgin Mary. etc. For the scripture speaketh of Christ's body which was betrayed for us, to be given us to be eaten. etc. The practice of their Church agreeth with that doctrine. For by the cautel of their Mass, the priest must have his thought wholly bent to do that in the person of Christ, which Christ in his institution did. And all the pith of that pageant, lieth upon this word Meum. Which of force must be to consecrate that body which he, at his institution had.   

New Sacramentaries.  

Folio. 69.  AGainst the which: Doctor Harding in his late work is. As also Gardener is (though he spoke the same) in another place, against the same in these words. We receive not in the Sacrament Christ's flesh that was crucified, being so a visible, & mortal flesh: but Christ's flesh glorified, incorruptible, impassable, a godly and spiritual flesh. whereout it appeareth, that whilst D. Gardener (& Harding) would have an other flesh, than that which was crucified to be in the sacrament, that they vary from the first opinion and practice of their church. And in that, that M. Gardener will not have: that flesh which was crucified, being so a visible flesh in the sacrament, & yet would have very flesh therein, it is evident that besides that he falleth from the elder Popists: he is an hererique, in the nature of Christ's body in heaven: because he maketh it an invisible body, which can not be accident to our substance, though it shall be, (as in him, it already is) glorified. But thus much briefly, remitting thee for the rest, to the plea of the reverend father the B. Sarum and D. Harding.   

Quantitiners.  
GArdener sayeth: when we speak of Christ's body in the sacrament, 
Lib. 3. folio. 76.  we must understand a true body, which hath both form and quantity. And therefore such as confess the true Catholic faith, they affirm of Christ's body all truth of a natural body etc. And afterward he sayeth. So as if Christ be present in the sacrament, without all form and quantity, then is he there neither as God nor man. Against which doctrine of quantity & form of Christ's body in the sacrament, all their doctors are. Among other Biel writing thus, allegeth. 
Lib. 4. dist. 11. q. 1.  Et dico notanter corpus tale non tantum, quia non est in sacramento quantum: cum ibi non sit extensum nec circumscriptiuè: ut priori dist. tactum. etc. And I speak notingly or effectually in this saying: A body of such quality and not micheltie: because that in the sacrament, there is no micheltie or quantity. When as therein is not any largeness of body or compass for the limbs. Also D. Smith who in that field fought as he thought for M. Gardener in that quarrel of the sacrament, is against him in this point of quantity and form. 
Fol. 106.    

Fashioner's.  
THe elder Popistes say, that Christ is not in the Sacrament according to dimension: that is laying out of his limbs, or placing and ordering of the same: as Aquinas testifieth thus. Dictum est autem, quod corpus Christi comparatur ad hoc sacramentum, non ratione quantitatis dimensivae, sed ratione suae substantiae. 

Part. 3. q. 76. ar. 3.  
Ad. 3. object.   It is said before, that the body of Christ is compared to this sacrament, not according to the measure or parting out of the parts of the same, but according to the reason of the substance. And therefore Smith sayeth: that the body of Christ is thus in the Sacrament in substance sacramentally. So that the hand is in the substance, 
In his assertion & defence canon. 44. Fol. 55.  the head is in the substance, and so likewise of the rest of the members. And that they be not distinct and in deed locally placed the one from the other, but be so confounded in the Sacrament, that wheresoever the one is, there is the other. The contrary thereto Master D. Gardener teacheth in the .3. book thus. 
Fol. 69.70.  The parts of the which (talking of the body) be in themselves distinct one from another. And because it else should be (as he guesseth) a monstrous body. He therefore concludeth that it is measured out according to the quantity and placing of his members and limbs.   

Bread Spoilers.  
BE those, that say that the words of consecration spoken, there remaineth no part of bread nor of wine: but that which is eaten, is flesh and blood. Impossibile est (saith Aquinas) post consecrationem remanere in sacramento, cum Christi corpore, substantiam panis et vini. 
Part. 3. q. 75. ar. 2.  It is impossible there should rest in the sacrament after the consecration thereof, the substance of bread & wine, with the body of Christ. Against the which, Caietanus the Cardinal, finding himself aggrieved with the divines, 
To. 2. tract. 2. c. 3.  saith thus. Hoc caput falsissimum est, quod Theologi dicunt, corpus Christi corporaliter & praeceptibiliter sumi: quoniam & spiritualiter et non praecipiendo (sive sensu sive intellectu) sed credendo, corpus Christi sumitur in Eucharistia, sacramentales autem species corporaliter et perceptibiliter sumuntur. That is a most false doctrine which the divines teach: namely that the body of Christ is corporally and sensible received in the sacrament: for that, that spiritually and not sensibly (either to sense or understanding) the body of Christ is in the sacrament received by only believing: but it is the sacramental kinds of bread and wine, that are received, both sensibly and corporally.   

Accident rotters.  

part. 3. q. 77. art. 5.  Very variable and contrary is the doctrine of the popists upon this question, whereof the moulding, rotting, worms & ashes of their burned hosts come. Aquinas confuteth three opinions. The first is of those that say, that the worms come only of the air round about. The two of those that say, that the old substance of bread and wine before by the words of consecration affrighted and frayed away, return and corrupt. The three (which he counteth somewhat probable) that it cometh of a new matter and substance of bread and wine created by God for the purpose. Of this last judgement is D. Smith saying thus. 
Folio. 64.105.  I say that the consecrated wine turneth not into vinegar, nor the consecrated bread, mouldeth not, engendereth worms, nor is burned, nor receiveth into it any poison, as long as Christ's body and blood are under the forms of them: which do abide there so long, as the natural qualities and properties of bread and wine tarry there in their natural disposition and condition, that the bread and wine might be naturally there (if they had not been changed into Christ's body and blood) And also as long as the host and consecrated wine, are apt to be received of man and no longer: but go and depart thence by God's power as it pleaseth him. And then a new substance is made of God, which turneth into vinegar, engendereth worms, and mouldeth, is burned, feedeth men and mice, receiveth poison. etc. Return we now to Aquinas: 
Ibidem.  who at the last addeth his judgement, which is the stranger, because the angelical doctor teacheth it. It is, that they engender not in the sacrament after any of the afore said sorts: but look what could be engendered of the foresaid substances before consecration, the same (saith he) afterwards is by miracle engendered of quantitate dimensiva panis & vini (that is,) of the first disposition of the matter of bread and wine.  
Marcus Antonius saith, that the accidents breed the same. Postremo si omnes excutias panis parts, proprietates omnes, nihil proprietatis decessisse comperies, sed manner in accidentibus. Appellatur panis, manet effigies quae erat, manet pondus, colour durat, gustus est idem qui fuerat, denique corrumpuntur. Last of all if thou wilt search in every part of the bread, & all the properties thereof, thou shalt find that all properties thereof are abiding in the accidents. It is called bread, the shape which before it had, remaineth, it holdeth weight, it keepeth colour and yieldeth the old taste, finally it rotteth. 
Fol. 300. & 400.  etc. And the same Marcus Antonius (I should say) M. Gardener in his book, is of the same opinion also in these words. And shortly to answer this author, it is not said in the doctrine of transubstantiation, that there remaineth nothing: for in the visible form of bread, remaineth the proper object of every sense truly, that is seen with the bodily eye, is truly seen, that is felt is truly felt, that is savoured is truly savoured, & those things corrupt, putrefy, nourish, & consume after the truth of the former nature. The diversity of the opinions of Smith & Gardener, being both of one age, and sworn brethren in this field against the reverend father Cranmer, ariseth of this: that D. Gardener leaneth toward S. Thomas, 
Lib. 4. dist. 12. q. 1.  and D. Smith to biel a sententiarie, and are thus by reason of their divers teachers, divers.   

Estians.  
THis poor word (Est) is divers ways canvased, shaken and taken among them: for Marcus Antonius taketh it substantively, 
Fol. 171.  for (Is): after the simple manner of the word itself. Sexta consideration est levis: nam catholici simplicitatem sermonis sequuntur, ut sit omnino quod Christus esse dicit, qui quum de una substantia pronunciat, illam esse corpus suum verbis Christi inhaerentes: illam catholici, unam esse profitentur, & quam Christus declarat, videlicet corporis sui. etc. The sixth consideration is of no weight. For the Cathoilques follow the plainness of the words, taking wholly it to be the same, that Christ hath said it is. Who sith he hath spoken the words of one only substance, and that it is his body, they profess it is one substance, and the same that Christ spoke of (to weet) his body. In this saying of Marcus Antonius, thou mayest see (is) only taken for itself as it soundeth. But D. Gardener, that Proteus saith, 
Lib. 2. fol. 333.  that (is) is taken for made: Which speech, bread is the body of Christ, is as much to say, as is made the body of Christ etc.   

Uncertain demonstratours.  
NO less contrary are those popists, 
Fol. 24. b.  and repugnant in the demonstration that this word (Hoc) meaneth: for Antonius saith thus. Hoc est corpus, substantiam significare corporis, nec de pane cui nihil erat simile quicquid intelligi. etc. This saying this is my body, doth signify the substance of the body, neither is it all understanded of the bread, with the which the body hath no resemblance. And so likewise M. Gardener saith. 
Fol. 102.  When Christ said (this is my body) there is no necessity that the demonstration (this) should be referred to the outward visible matter, but may be referred to the invisible substance. And the like he hath in another place. 
Fol. 284. Fol. 27. & 70.  But M. Gardener in the devils sophistry hath forgotten this doctrine, and the wise man's counsel: Mendacem memorem esse oportuit. It behoveth a liar to have good remembrance: for there he saith. Christ spoke plainly (this is my body) making demonstration of the bread, when he said this is my body. 
Fol. 53.  But as M. Gardener is against himself, so is M. D. Smith against him in the same point.   

Metamorphistes.  
THe common opinion of the elder Popistes is, that the body of Christ in the sacrament is made of bread: 
Fol. 29.  with the which M. D. Gardener in many places, agreeth, saying: the Catholic Church acknowledging Christ to be very God and very man, hath from the beginning upon these texts of scripture, confessed truly Christ's intent and effectual miraculous work to make the bread his body and the wine his blood. 
Fol. 165.  etc. And again he saith, those many hosts, after consecration, be not many bodies of Christ, but of many breads one body of Christ. (Also) for he gave that he had consecrated, 
Fol. 333.  and gave that he had made of bread. Furthermore showeth me that of bread is the body of Christ. And that of bread is made the body of Christ. But M. Gardener that seeketh to contrary the truth, cotrarieth himself, agreeing with both alike, 
Fol. 228.  thus. And Christ maketh not himself of the matter of the bread, nor maketh himself so oft of bread, 
Fol. 89.  a new body. etc. Again, in which mystery it was never taught (as this author willingly misreporteth) that Christ's most precious body is made of the matter of bread, but in that order exhibited, and made present unto us. 
Part. 3. q. 75.  And in this latter opinion he is become a Thomist: secretly granting that, which openly and plainly they would not. So playing wily beguily, he beguileth himself.   

judaistes'.  
Saint Thomas saith, that evil persons and the reprobate, eat the very body and drink the very blood of Christ in the sacrament. 
Part. 3. q. 80. art. 3.  Non modo justi, sed peccatores, Christi corpus sacramentaliter suscipere valent. So that judas thereby received the body and blood of Christ. 
Ibi. 81. art. 2.  So likewise D. Gardener S. Thomas scholar, as his master taught, so sayeth. For the learned man will answer, that an evil man by force of God's ordinance, in the substance of the sacrament, received in deed Christ's very body there present, whole Christ God and man. But hearing Hilary, Augustine and other fathers, 
Super Mathe. sermone de Sacramento fidel. Feria secunda Pasch.  pleading hard matter of nullity against this marriage, better advised, doth in another place remember himself on this wise. But as we receive him in the sacrament of his flesh and blood (if we receive him worthylie) so dwelleth he in us naturally. etc. Wherein it is plain, he meaneth that the unworthy receiver receiveth him not. But D. Smith sold to sin, reclaimeth not himself, running forward out of the way, leapeth over hedge and ditch, never staying to consider the ways that he hath trod, saith: 
Fol. 136.  that the unrepentant sinner hath Christ's body (yea) and spirit in him.   

Mice feeders.  
IF the doctrine of the Cannonistes should be true, the Mice in our days might be happy: and specially the Church Mice. For some of them weighing that evil men receive Christ in the Sacrament, flesh, blood and bones: and that by the consecration, he is to the substance of bread. etc. so tied, that he may not (who would not else dwell with belial nor abide with sinners) astart, but must be touched of them and remain with them, do conclude that a Mouse, Rat. 
Glos. super. c. Qui bene non custodiunt. De Consec. dist. 2.  etc. may eat the flesh and drink the blood of Christ in the sacrament, being holier and purer than the wicked are. F. Perin is of this opinion, in his book, and asketh with the canonists what inconvenience can come thereof. And S. Thomas is also on that part. Here D. Gardener, 
Fol. 75.  yet awakened by the last job that Augustine gave, standeth for the truth, saying: that no creature can eat the body and blood of Christ but only man.   

While Tariers.  

Fol. 64.65.  DOctor Smith saith that Christ flieth up into Heaven so soon as the bread is chawed in the mouth or changed in stomach. But D. Gardener forsaketh here the popists in the plain field, both D. Smith his sworn brother, saying, 
Fol. 59  there was never man of learning, that I have read termed the matter so, that Christ goeth into the stomach of the man that receiveth, 
All papists fools quoth winchester.  and no further. For that which is written contra Stercoranistas, is nothing to this teaching, nor the speech of any gloze if there be any such, were herein to be regarded. And in divers other places of the same work against M. Cranmer, appeareth: which thou shalt find (gentle reader) in M. Cranmers' book. Fol. 60.64.65.   

Devotion satisfactours.  
SAint Th. saith, that the Mass is a satisfactory Sacrifice, by the devotion of the priest and offerer, 
Part. 3. q. 79. ar. 5.  fit satisfactoria illis pro quibus offertur, vel etiam offerentibus, secundum quantitatem suae devotionis. And before that. Sed in satisfactione magis attenditur affectus offerentis, quam quantitas oblationis. That is: the sacrament is satisfactory for those, for whom it is offered, or also for the offerer, according to the quantity of the offerers devotion. For in satisfaction regard is rather had to the affection of the offerer, than to the quantity of the oblation. D. Gardener saith against it, 
Fol. 92.  M. Cranmer burdening the Popists with the same. Which manner of doctrine I never read, and I think myself it ought to be improved, if any such there be, to make the devotion of the Priest a satisfaction.   

Satisfactories Real.  
DOctor Smith saith, the sacrifice of the Mass, is the sacrifice that appeaseth God's wrath, 
Fol. 24.148.164.  and is our satisfaction and reconciliation. priests do offer for our salvation to get heaven and to avoid hell. What is to offer Christ's body and blood at Mass? to purchas thereby everlasting life, if it be not the Mass to be a sacrifice, to pacify God's wrath for sin, and to obtain his mercy. 
Fol. 4.37.  This also M. Gardener confuteth on this wise. The only immolation of Christ in himself on the Altar of the Cross, is the very satisfactory sacrifice for reconciliation of mankind to the favour of God. And I have not read the daily sacrifice of Christ's most precious body to be called a Sacrifice satisfactory. But this speech hath been used in deed, that the priest should sing satisfactory, which they understood in the satisfaction of the priests duty. etc.   

Reiterators.  

Fol. 431.  DOctor Gardener saith: that Christ's Sacrifice by him done on the Cross is reiterated. And then we must believe the very presence of Christ's body & blood on God's boards, and that Priests do their sacrifice, and be therefore called and named sacrificers. 
Fol. 436.  Again. The Catholic doctrine teacheth the daily Sacrifice to be the same in the essence that was offered on the Cross once.  
But this variable man is against himself for the truth in another place thus. This is agreed and by the Scripture plainly taught, that the oblation and Sacrifice of our Saviour Christ, was and is a perfect work, once consummate in perfection, without necessity of reiteration, as it was never taught to be reiterated, but a mere blaspheming to presuppose.   

Propitiators.  
THese arise of D. Gardener, who agreeth with S. Thomas, That the Sacrament is a Propitiatory Sacrifice, thus. 
Folio. 437.  The act of the Priest done according to God's commandment, must needs be Propitiatory, and provoke God's favour, & aught to be trusted on. etc. The confuter whereof is the same D. Gardener in these words: 
Fol. 92.  For undoubtedly Christ is our satisfaction wholly and fully, who hath paid our whole debt to God the father, for the appeasing of his just wrath.   

Venialistes.  
ARe they that teach that this sacrament doth purge venial sins only: 
Dist. 32. c Praeter hoc. Parag Ad hoc.  as Barth. Brix. the glosser of the Decrees saith. And Pope Pascasius in the same Chapter the which jodd. Fan. and Archydiacon thereupon saith: Venialia tantum, venial sins alone. 
Fol. 432.  And Cardinalis Alexandrinus saith also so, with D. Gardener.   

Mortalistes.  
BE those, that say it taketh away mortal sins also. 
Part. 3. q. 79. art. 3.4.  Of which sect S. Thomas is. Et sic hoc sacramentum habet virtutem remittendi quaecumque peccata. etc. And so this Sacrament hath force and strength to make straight and blot out all kind of sins.   

Breadworshippers.  
DOctor Smith saith, that the figure of the bread and wine is to be worshipped, 
Fol. 145. b.  D. Gardener saith: Adore it, worship it, there is not to be said of the figure: so likewise Marcus Antonius. 
Fol. 202.272. Fol. 176.    

jacobites.  
THe Heresy of the jacobites did spring about the time of the reign of Heracletus the Emperor. And as Nicephorus writeth, 

Nicepho. li. 18. c. vlt.  
Ibi. c. 5.2.   near upon the year of our Lord God's incarnation .625. of one jacob a Syrian borne, an obscure person and of no fame, who for the same his unlenesse was called Zanzalus. 
Ib. c. eod.  This man comprised a sect out of the former heresies, which is as it were the sink of all the filthiness of the former ages. And having made a medley of the errors of Arrius and Apolinaris doctrine, as touching the humanity and natures of jesus Christ our blessed Saviour, did also in outward ceremonies and adiaphorois express the same. For always the behaviour of any sect is to be fashioned outwardly according to the inward doctrine: for else were the fashion monstrous, and not natural. Therefore used they always by their Church rites, to preach the same effect of Christ's humanity and natures. 
Their doctrine  And the lyvelyer to express that Christ received not our nature, a perfect soul and perfect body of Abraham's seed, they used in the time of the administration of the holy communion, the mysteries of the same very flesh and very blood of jesus Christ, not to deliver common bread leavened to the Communicants, lest they should seem with the catholic church by the use of the common bread leavened, to confess that Christ received, and they in those mysteries delivered, a common body of our common nature, leavened as saith Nicephorus: 
Lib. 18. c. 53.  jidem ipsi re divina faciendo azymo non pane utuntur. 
Lib. 18. c. 53.  etc. And strait upon it he saith, unam ea re in Christo naturam designantes: that is. The same jacobites in their ministration use past (or starch) not bread, therein declaring one only nature in Christ. What rite and ceremony the popists accustom in this matter, it is evident, and so manifest, that I need not to remember the same, but rather just occasion to lament that ever we learned such a lesson of such teachers But haply they will say that they teach no such doctrine as the jacobites did: which is as much to say, as they can not tell, or remember not what they teach. Be thou mindful (gentle Reader) of the doctrine which D. Gardener the new sacramentary teacheth. Gardener saith. They give in the Sacrament the flesh of Christ, but such flesh, as is of a God: and a spiritual flesh and invisible, he saith Christ hath in heaven, which invisibility is not proper to our substance, nor to Christ in our substance if he hath the same. And undoubtedly when he ascended, he carried a visible body: and unless he left it in the clouds, he entered his father's mansion therein, and therein advocateth for us: exercising as our priest that part of his Liturgy. And also the immortality of our substance and the glory of the same, whereby it is in Christ already made spiritual: taketh not away the substance of the same, nor the visibility of the same. But Christ at his appearing shall be visible, as it is said. 
Apoc. 1.6.  Ecce venit in nubibus & videbit eum omnis oculus, & qui eum pupugerunt: behold he cometh in the clouds, & all eyes shall see him, & so shall they that have pricked him. Yet if it so were that Christ had a body in heaven, of an invisible substance: is not for all that, our faith, and our hope better stirred up by remembering in the common bread his common body, once received of us, and now made a glorified body: than by a wafer and singing sop an other body? If a man should bring a poor Hind of the country, a box of wafers at his coming from the plough to cromme his pottage with, he would think his body as little strengthened by such mocke-bread, as we may think our souls edified by the same.   

Psallianes.  

Haer. 57  THose Heretics which Augustine ad quod vult Deum, calleth by the same name of Psallians (which is a Siriacke word) he saith, may also be called (Euchitai) that is, beads men: or as we may say, 
Lib 3. to 2. Haer. 80.  liplabourers, for much praying, or rather pratteling sake. Epiphanius counteth them Messalians, and writeth of them and their sects under that name. 
Lib. 4. c. 11.  They did rise as Theodorete writeth (differing therein from Epiphanius) in the time of the reign of Valent. the Emperor: & about the year of our Lord 367. The captains of which sect was Dadoes, Sabas, Adolphius, and others. Whose guise and behaviours though it seem at the first show holy, yet it is an heresy, as Augustine noteth, thus.  
Tantum. n. orant, ut eis qui hoc de illis audiunt incredibile videatur. Nam cum Dominus dixerit, oportet semper orare & non deficere. Et Apostolus, sine intermissione orate, quod sanissime sic accipitur ut nullo die intermittantur certa tempora orandi. Isti ita hoc faciunt nimis, ut hinc iudicentur inter Haereticos nominandi. Dicuntur Euchitae opinari Monachis non licere manibus sustentandae vitae causa laborare: atque ita se ipsos Monachos profitentur, ut tum ab operibus vacent: The Psallians use so much to pray, that it may seem incredible to the hearer. For where as our Saviour saith, that we ought to pray continually, & not to cease. And the Apostle saith, pray without intermission, which surely is to be understanded, that no day should pass without some exercise of prayer: these men do accustom, to over pray so much, that thereby they are accounted in the bead roll of Heretics. And it is also said, that they judge it not to be lawful for Monks to labour for their living: and therefore many of them profess themselves Monks for easy lives sake.  
In these words thou mayst (gentle Reader) apperceive, that men abstaining from the affairs of this life, and honest trades, either by colour of sole prayer, or also for that cause, be Heretic Psallians, and not Monks. And their assemblies, factions of such Heretics, and not Colleges of Christians. Of the which sort the Pope's Church hath many, thronging out of the four chiefest Regular, irregular professions. 
Volat. 21.  One is S. Basile, the other S. Augustine (with lie & all) the third S. Francis, the fourth S. benedict. Of whom (in deed) cometh the first ruled orders or vowed life & schisms of these sects, which been many. In the entreaty whereof I will proceed thus. First declaring certain of their orders for men. Secondly for women. Thirdly the divers concord of their ordered discord among themselves, wherein sith brevity will not suffer me to be curious, I doubt not but thy gentleness will discharge my credit therein.   

Benedictines. Anno. Domini. 530.  

Volat. ibid. Polydo. de In. Lib. 7. c. 2.  COme of Benedictus Nursinus, Abbot of the Monkery of Cassinenss. who with his sister Scholastica, first invented this heresy of regular life, when as the Monks afore time hitherto, served Christ without any such bondage of vow and rule, as after followed. The extent of the revenues of Benedictes Abbey aforesaid, amounted to the yearly sum of 40000. 
That is reckoning every Flor. but at. 4. sbil. 8000. pounds the year.  Florence's. Their weed is in these latter days a shaven Pate, a black cowl, and under it a white Gown: they wear boots: and their Abbots have a bishops Crosier carried before them. In whose rule amongst other things is contained, That he which doth not keep the rule, and is bound thereto, must know that he is damned of God. 
Metr. Krantz. Lib. 8. c. 4.    

Cluniacke order. Anno. 920.  
THis rose about that season under Pope john the tenth, in the county of Burgundy (some say of one Oddo) other some of one Berno Gallicus, and are partly conformed to the order of Benedictus. 
Volat. ibid. Sabel. Aene. 9 Lib. 1.  For yet & a good while after they knew no other. Of later time they wear a garment of Ox's hair, and a long Scaplar.   

Humiliators order. Anno. 1017.  
ABout this time Henry the Emperor, the third of that name, 
Volat. Lib. 21.  banished divers Mediolaners: and of them rose this sect. In the time of Pope Benedict the eight, 
He used to ride in his life time.  who as Platina saith was seen to ride upon a black horse, after his death about the place where his treasure was hid. Pope Innocent the third and divers other Popes, approved this order, and granted it their protection.   

Camaldulensium order. Anno. 1030.  
THen one Romualdus Ravenatus, 
Polydo. de I●. Lib. 7. c. 2. Sabelli. En. 9 Lib. 2.  began the same order, which hath a certain affinity with the Benedictines▪ And whereas before time the Monks used their coats & cowls of what colour they themselves listed. 
Volat. li. 21.  This Heresiarch appointed his servants and fellows, a white cowl (and none otherwise) to wear.   

Vallis Vmbrosian order. Anno. 1060.  
ABout this time one john Gualbertus a Florentine began this sect, 
Volat. 22. Polydo de Ins. Lib. 7. c. 2.  which hath his certain agreement with the Benedictes. Gregory the seventh in his time allowed the same.   

canons Regularie Anno 1070.  
ABout this time one Abbot Arnulphus, began that order in the days (as some reckon) of Pope Alexander the second, a victorious Champion, 
Polydo de In. Lib. 7. c. 3.  who overcame Cadolus Bishop of Parmenion (chosen Pope as his better) in the plain field. Their weed is a Sarplar of black, tied under their arm. 
Metrop. Lib. 7. c. 50.  They are as it were the Bollimon of Monks and Priests, or as Krantz calleth them, Regularum irregulatio, the misserule of Rules.   

Grandimontenss. order. Anno. 1080.  

Volat. Lib. 21. Polydo. de In. Lib. 7. c. 2.  About that time one Stephanus Gallus, who used to wear next his bare body, under a black cowl, an habergeon, did excogitate this sect out of the Benedictines. That crafty Monk Gregory the seventh, after the account of some writers, being Pope, and Scholar as they say, in Necromancy.   

Carthusian order. Anno. 1095.  

Pla. Aemil. 5. Pol. Lib. 7. c. 3. Krantz Metrop. lib. 5. c. 19 &. 25.  CAme of one Bruno a Coloner, who took occasion of a certain Doctor (that being dead, & his Corpse in the Church abiding the obsequies, cried out, I am damned by the just judgement of God) to devise the same out of the benedict's. These eat only fish, and no flesh, and vow silence by rule.   

Cistertiene order. Anno. 198.  
ONe Ardinus or as Polydore saith, 
Polydo. de In. Lib. 7. c. 2. Krantz, Lib. 5 c. 19  Arding an English man, and Robert Molismensis began this order of Monks as Volateranus & Sigebertus say, Paschalis secundus then being Pope: at whose death the Evening or shutting in of the night, suddenly became so bright for an hours space together, as that the Moon which then was at the full, was altogether unapperceyved. They wear red shoes, a shirt over their gown, and their Abbots a Crosier.   

Bernhardes' order. Anno 1113.  
THis order S. Bernhard they say began, and framed that sect out of the disorder of the Cistertiens. They wear a black cowl. 
In vita Bernhards.  This order went so well forward, that in his life time there were .160, houses thereof.   

Duytch Lords.  
ABout the foresaid time, 
Polyd. li. 7. c. 5  began the order of the Teuthoniks, commonly called Duytch Lords. For they are for the most part Gentlemen borne, whom in this place I remember, that in them thou mightst call to mind the warlike rout of religious Ruffians. They wear a white mantel, & a black Cross upon it. It is lawful for them to have a beard. The founder thereof was one Gaufredus de Aldemaro. 
Volat. Lib. 22. Tyr. Li. 12. c. 7.  This was done in the days of Innocentius the second, who because at his own lust and pleasure he used to alter the estate of the Churches in Syria, 
Tyr. Li. 14. c. 4  stirred up great contention and schisms among the bishops there.   

Premonstratenss. order. Anno. 1140.  

Volat. Pol. Lib. 7. c. 3.  THe author thereof was one Nobertus Lotharing, Bishop of Laudane, who ordained them white Canons to wear a white cowl. They are called Canons Regulars exempted.   

Wilhelmites. Anno. 1170.  

Sabelii. En. 9 Volat. Lib. 21.  THese be a kind of hermits raised up by one good john of Mantua. Their weed is black. Some appoint it to one Guilihelm. bishop of Aquitane.   

Carmelites or white Friars. Anno. 1175.  

Polido. de. In. Lib. 7. c. 3.  THe white Friars first began about this time in Syria. They fain themselves to be followers of Helias in carmel Mount. They use a black weed, and a white Mantle or Cope. These two sects began in the days of Alexander the third, of whose goodness (in part) I entreated before.   

Cross Friars. Anno. 1197.  

Volat.  THis order called Cruciferers, that is to say Cross carriers, began in Italy, the same time they travailed barefooted and bareheaded, they lodged on the earth, and were girded with hemp. This was in the days of Pope Celestinus the third.   

Barefoot Friars. Anno. 1205.  
Saint Francis the Friar of Asininas, 
Volat. 21. libre  the son of one Peter Barnardine, did devise this order and sect of religion, called Grey Friars, Begging Friars, 

Too many names for true men.  
Sa. En. 9 li. 9   Barefoot Friars, Minors or franciscans: preaching in a cowl, of whom before I mentioned. The colour whereof was Millers gray: on their heads was shaven a large crown. Their Girdle must be full of Knots. They go a limlyfting in the country for their living. etc. Innocentius the third (in whose days they arose) approved them. This same Innocentius is he, 
In Phil.  of whom Abbas Vspergens. saith that he used to say thus: Either the Pope must take from Philip his Crown, or Philip from the Pope, his Apostolic Mitre, Keys, and sword. And therefore crieth out against Rome: 
Pol. de In. li. 6 c. 14.  Thou hast that thou long thristedst for O Rome, sound thy triumph, for thou hast overcome the world by wickedness not by religion. This swarm exceeded the number of .60000. in the days of Sabellicus.   

Trinity order. Anno. 1214.  
Under the same Pope this order began by one john Matta & Felice an Ancherite. Their apparel and weed is white, 
Volat. Pol. de. In. li. 7 c. 21.  a cross on their breast half red, half blue.   

Dominicke or black Friars. Anno. 1225.  
THis order was devised of one Dominicus, 
Polydo. de In. Lib. 7. c. 4.  & therefore are called Dominicks, preaching or lying Friars, black Friars, begging Friars. They wear a black cowl. By the means of certain of this brood, Henry the Emperor was poisoned in the country of Berna. Pope Gregory ix held the chair of Rome when as they sprang. This Gregory is he that compiled the five books of Decretal Epistles. This Pope promised life everlasting to as many of the Emperor frederick's subjects, 
Plat. Aen. 9 Li. 6. Volat. 21.  as would fight against their lord Sabellicus declareth that in his time there were .4143. houses of his brood. This thing should seem true, as well because of the credit of the author, as otherwise: and especially because that Helias, joannes and Albertus did by battle strive who should be successor to S. Dominicke in his Abbey: which they would never have done, unless that their kingdom were already big and rich, yea and was likelier to be larger and richer.   

Bonne Hommes.  

Polydo. de In. Lib. 7. c. 4.  THis sect first began here in England, at a town called Ashering, in the reign of King Richard of Cornwall, whose son built the Monastery. They use girt cowls and blue hoods.   



Sabelli. En. 9 Lib. 7.  
Polido. de. In. Lib. 7. c. 4.   ladies order. Anno. 1280.  
ONe Tudent of Florence began this order, Their apparel is black.   

Celestine order.  
THis sect arose of one Celestinus Eserimnensis, who was the fift Pope of that name He began the same order after his consecration. And after the sixth month of his enthronization returned thither again. But by the craft of Boniface his successor; otherwise called Caietanus, who hiering false harlots in the night times to speak thorough trunks to him as by oracles, persuaded him to return for his soul's health to the hermits life. Whereupon he resigned his Popedom. 
Plati. in vita Celest.  Notwithstanding, he was deceived of his purpose: for his said successor by treachery, caused him to be shut up as prisoner, in the castle called Fumonis, where the siely soul ended his life miserably. This Cajetan is that glorious Monarch and Pope, who one solemn day appareled in his Pontificalibus, played the part appertaining to his office, & blessed the people with the Apostolic blessing. And on an other adorned in the emperors robes, had as appertaineth unto the Emperor a naked sword carried before him: and sitting cried aloud, behold here two sword. But afterward by God's just judgement, this ambitious and covetous man (if it be lawful to call him man) died miserably in the prison, 
Plat.  under captivity of the faction of the Gibellines.   

jesuits order. Anno. 1367.  
THis order than began of john Colombinus & of Francis Vincentius of Sennens. who instituted their followers to get their living 
Volat. Sabel. Polydo. de. In. Lib. 7. c. 4.  with their travail and sweat, 
Vol. Sab. Pol. de. In. li. 7. c. 4.  gathering this brood but here and there, from house to house, arrayed in common, and not special attire. But when Vrban then Pope, saw them differ so much from other Monks, both in vow, profession and holy labouring life, he called them to Rome, not so much approving them, as corrupting them. For than he prescribed them a white cowl, a square hood hanging down to their shoulder, and are girt with a girdle of a Pissel, wearing on their bare feet wooden pattens, and that they should wear a cloak made of fine will of Canusium. They were at the beginning called apostolics, and not in holy orders, 
apostolics ut supra.  but gave themselves only to prayer.   

S. Saluieurs. Anno. 1415.  

Volat. Blondus. Plat.  THis sect began under Pope john the twenty-three. of that name: a man more fit for the war and field, than for the Church. Their coats and scaplers are white, and have on their uppermost garment a spear.   

Montolivetes' order. Anno. 1420.  

Pol. de. In. li. 7 c. 2.  ABout that time one Bernard Ptolomeus broached this order, clad in a white weed: the same was afterward approved by Pope Gregory the twelfth.   

Minimorum order. Anno. 1455.  
Franciscus' Siculus began this order in France: 
Volat.  & considering that old Friar Francis did call his Minors, that is, the lesser of all orders: thinking to show a countenance, as humble as his, he calleth this sect Minimorum, which is to say, lesser than the least of all orders: 
Pol de. In. li. 7. c. 5.  which in effect is no order. These men vow (beside Mysogamian) not to eat flesh, but to live with raw fruits, and not dressed meat. I doubt not Christian reader, but these sects of the Pope's Psallians rehearsed, are sufficient to cause thee to judge and determine of the rest. For I have mentioned these only, because they seem the chiefest and purest: whereof the adversary may best affy himself, and brag of the devisers thereof. Not because there is no more, or that the rest are not the horribler: or such as the parties themselves loath to think on. Therefore I omit overmuch to trouble thy ears, or move tediousness by rehearsing. The Disciplinals. 

The shadowed veil.  
Jerusalem brethren.  
Chrowched Friars.  
The order of the veil of josaphat.  
The Eremite Friars.  
The reformed Carmelits.  
The Sclavonites.  
Saint Anthony's order.  
The sheer brethren.  
The order of the Sworders.  
The order of Starred Monks.  
The order of Starred Friars. 
A Rout of Religions.   
The order of double Cross brethren.  
The order of constantinopolitans.  
The Gregorians.  
The order of Wenclaus.  
Nolharts' brethren.  
Saint Sophy's order.  
S. james with the sword.  
S. james with the shell.  
S. Helenes brethren.  
S. Marry Magdalene.  
S. Jerome hermits.  
S. Ambrose Lords.  
The order of font Euerarde.  
joseph's order.  
Sepulchre order.  
The order of the Keys.  
The order of the Hungarians.  
The Specularies.  
The order of the Thebans  
The order of Sarabites.  
Recluses.  
The veil of Cawline.  
The Sambonites.  
The vale of Scholars.  
Paul's brethren of Galatia.  
Honofreans.  
Rufus Monks.  
New Ninivites.  
Cellites.  
The Haborites.  
chapter brethren.  
Begarts order.  
The Frisonarie congregation.  
Reformed justiness.  
S. Paul's hermits.  
S. john's hermits.  
The holy Ghost order.  
S. Peter order.  
S. Joys order.  
S. Victor order.  
S. Thomas order.   And divers other more, which being rehearsed would make up the full account of an hundredth. But as touching their Psallians sects for women, I will write so much as shall be also necessary for thee to guess, as by part, the whole, and none otherwise.   

S. Scholastica nuns. Anno. 536.  
BEnedict otherwise called Benet (of whom we have made mention heretofore) had a sister called Scholastica, who learned of her brother Benet the way & manner of hatching and brooding (among women) swarms of religion. Their veil, cloak and cowl is black: They wear also a wimple, as all the rest do.   

S. Agnes. Anno. 1105.  
About this time one Agnes a Virgin began this religion at jerusalem.   

Chanonisses.  
THis order began and sprang of the Canons Regular. Their Mantles are black, and their Rochets white.   

Carmelitiss.  
BRocardus the general of the Carmelites, clocked together this flock of Hens to his rule. Their Mantles are white, their underclothes black. Their Saints be Sibilla and Sibillina, Angela Archangela, joanna & Katherine.   

Austen Sisters.  
THe Augustine Friars, because they would not clock without Hens feigned a rule of Monica Augustine's mother, and gathered a covent of women, as their brethren of all sorts did. They wear a black girt Gown, and white Kirtels. Their principal Saints are Helen and Clare.   

Begynes of S. Francis.  
THese be the Grey Sisters of the third order of S. Francis rule, that trot from place to place to sick men's beds, prowling and getting howsoever they may in sickness and health, for their Covent.   

S. Katherine nuns.  
THese people are clothed in the colour of the Dominicks. They are at the solemnity of their profession, married with a ring. It first began at Senna.   

Norman Sisters.  
BE those that were wont to be in every good town, and pray for their founder's souls.   

Penitent Whores.  
THe author thereof was one john Tesseran a Franciscan of Paris, who assembled common women together, and made a religion & rule of them.   

nuns of the rosary of our Lady.  
A Dominicke Friar first devised this sect: and their order is to say on their beads a certain mber of Lady Psalters: which being done they call it the rosary.   

Of the ten virtues of our Lady.  
THese nuns use many colours: their Veils are black: their Kirtels are white: their Scaplars are red: their Mantles are grey. This sect first devised the Chaplette, that is, to repeat. 10. ave Maries, a certain number of times.   

S. Brigides.  
THis Brigide was a noble widow of Suetia, who ordained this sect, wherein Monks and nuns dwell together. The women have the upper room, and the men the neither. They have a gin or turning wheel in the wall, wherewith properly they may convey the one sort from the other.  
I will of these orders for women also let pass a great number, hoping that thou (gentle reader) wilt take this for a sufficient rehearsal, seeing I mind but summarily & briefly, as it were with the finger's end, to touch the same. That thereby thou mightest see the Pope's Psallians in both kinds of men. judging by the practice, the doctrine. Now briefly mark the contrarieties, and diversities of such of them, as proceed out of the chiefest sects: from the which though once they proceeded as out of the root, yet they vary and are other sects in themselves, whereby thou mayest judge of the harmony of their religion, seeing they are thus fallen from their founders, and disagree in themselves.  
White Monks & nuns spreading into 

Clarivalenss.  
Bernardines.  
Premonstratenss.  
White Gilbertines. And such like.    
Black Benet Monks spreading into 


Harmony of the Pope's Regulars.  Valisumbrensers.  
Camaldulenss. who wear white.  
Grandimontenss.  
Cluniacks.  
Montelmenss. And many others.    
There is great discord about the rule of Benet: because the sects agree not what he hath commanded or not. As Friar Angelus de Clavasio saith in his summa Angelica, and therefore needeth the Pope's exposition to appease them.  
Augustine Monks and nuns spreading into 

Black.  
Blewe.  
Russet.  
White. And many other.    
The rule of this sect was changed by Pope Leo de Carato. Anno. 1401. Sabel.  
Dominicks Monks and nuns, whereof the two first sects vary from the tertiaries. And this rule needeth the explication of the Pope.  
Minorite Monks and nuns spreading into 

Obseruancers.  
Conuentuals.  
Reformates.  
Collectans of the Gospel, & of the Hood.  
Amedees'.  
Tertiaries which contain men and women together.    
Saint Clares order spreading into 

Obseruantes.  
Reformates.  
Vrbanes.    
Friar Clavasius declareth, that Pope Eugenius the fourth allowed her rule, in the which five things are under pain of deadly sin commanded The first is Obedience to the Abbess. The second is, Wilful poverty. The third, abstaining from Marriage. The iiij. Election of the Abbess. The fift, to be cloistered. etc.  
Carmelites Monks and nuns divided into 

Recluses.  
Begintes.  
Conuerses.  
Donates. And so forth.    
Besides Camaldulensers, johannites, jesuits, Carthusians & many other more, whom for tediousness I omit to rehearse. 
vi. de rel. do. 4 Religionum glow. ibid.  For even the Popes their selves were ashamed of this diversity, Quia diversitas religionum inducit confusionem, because the diversity of religions bring confusion, as evidently may appear by their sects and schisms therein. And therefore restrained the inventing of any more. As Boniface the eight saith, Gregory the tenth in the second Council holden at Lions did. For God stirred the hearts and weakened the wits of men long before that Council of Lions (which was in the year of our lord 1273,) to seek the truth. And therefore many men mused at the variety of these. Locusts (whereof john in the apocalypse prophesieth, 
Apoc. 9 In Ep. de Mo. & Sacerdote  which came out of the smoke of the bottomless pit) as Anshelmus Auelburgensis about the year of our Lord .1150. testifieth of his age and time. But to (return to our purpose.) There is none of all these orders of the Regulars above rehearsed, but as soon as they are professed, are by and by become Euchites or Psallians, even of bent vow and purpose: both in the superstitious use of prayer, and abstaining from working for their living. For every religious person, is bound to the observance of Canonical hours (which in number are .7.) to wit, the i the three the uj the ix with Matins, Evensong, & Complin, both in the common service used after the manner of the Church of Rome, 
c. fin. 92. Dist. et. c. 13. de voto The discord of common service.  and those of the use of Sarum, use of York, & use of Banger: though these last are more stuffed with prayer to our Lady & Saints, than that of Rome. But the Monks say these hours neither after the use of Rome, nor Metropolitan Church, but with certain special Hymns, Versieles, Antiphonies & Collects of their religion, 
Gl. in. Cle. de celeb. Miss.  rule & profession. And therefore make not one kind of Psallians, but so many kinds, as they have diversities of prayers, 
Henr. Gan. in quo alibet. Clavasius in summa.  orders, & rules of life. All which the hours & service must they not omit, for than they should incur deadly sin. Yea or if any use at their pleasure to change the same for other prayers rehearsed in their stead. And if he should hap by negligence, that he should omit in saying or singing of the same, any part thereof, he is bound to make his account and number up, 
Pet. de Pal. in 4. dist. 15.  either with a Pater noster, or Psalm, or else he sinneth. And the like if he say them not in their due hours: or one in another's hour. Therefore must the Regulars rise at midnight to say Matins, at the uprising of the sun to say the first hour. 
Clavasius in summa. Pol de. In. Lib. 6. c. 2.  etc. and so forth on, the rest, to the honour of our Lady, after the institution of Vrban the Pope, and discharge of their rule. Whereby it is evident, that they do a thing almost incredible. Following the advise that Petrus de Palude giveth, to pray an hundredth times by day, and an hundredth times by night, the observance of their rule and rite of their Romish Church, become Psallians, with whom as they agree in Battologia, liplabouring and prattling, so they also do in a loitering life, and in avouching of the same doctrine, as so the Psallians did. Witness of Gabriel Biel, 
Sup. 4. dist. 16. q. 4. prop. 1.  who granteth that all strong of limb, and labourlike beggars, aught to work, or otherwise not to eat. Which notwithstanding he saith that Friars, Monks, and the rest of this brood ought, though they are no preachers nor church ministers, yet by alms to be provided for & not work: because, Non solum his modis seruitur Ecclesiae, sed etiam devotis orationibus, et caeteris exercitijs spiritualiter, his. n. acquiritur gratia Ecclesiae, placatur ira dei & impetrantur omnia necessaria corpori & animae &c. unde tota Ecclesia est una respublica, ergo quisquis usibus Christianis necessaria erogaverit, ubique ea quae sunt sibi necessaria accipit. etc. that is. That the Church is not only served by preaching and administration of the Sacraments, but also by devout prayers, and such like spiritual exercise. For by the same grace is obtained for the whole Church: God's wrath is appeased, & all things necessary both for body and soul are obtained. 
A falsehood.  Wherefore sith the whole Church is a common wealth, it is requisite that whosoever layeth out any thing for the state of the whole, should every where receive succour for his need. The which reason how unable it is to hold water, any man may aperceive, that considereth how the reason, in the latter part, (which is as a Metaphor brought from Syndico a general Proctor) faileth, as well because the godly exercises in the first part supposed, are not (if the rest were granted to be good) found in the Cloisters according to all the essentials and circumstances thereto requisite & therein supposed: as also because that though it may happen, that the way and means how the general procurer shall provide for his need, may be left to his own consideration, yet the ways and means how a christian aught to provide, 
2. Thess. 3.  is not so. According to Paul's doctrine: Qui non laborat, non manducet. He that laboureth not, let him not cate. Whose doctrine, yea, & example is to be followed. 
Biel ibidem.  Although the Alexius (as Biel saith) forsook his wife & patrimony, went a begging throughout the world. Although Benet abode three years in a cave, not working, but lived of the alms of a Monk of Rome, yea, notwithstanding that the Church of Rome hath licenced, warranted, and defended, these Drones and Caterpillars of the Common wealth, or any other example of Dominick or Erauncis. The which Francis rule they their selves follow, even as they list, which is in deed nothing at al. What and how far they dare presume to break the other rules, be they elder, or be they later, it may well be judged: Sith this that is one of the last and of the chiefest and principal of rules, is broken and marred. Of the which it shall not be out of the way, so to entreat, as seeing the marring of the same, thou thereby mayst perfectly view the state of all the other. In reading whereof I pray thee be so indifferent, 
Franc. Lamb. Auinioniens. c. 1.  as I for my part shall be in the describing of the same: and judge the best thereof.  
In the beginning of their rules thus standeth it written. Regula & vita Fratrum minorum haec est. Domini nostri jesu Christi sanctum evangelium observare. that is. This is the rule and estate of the life of the friars Minors, to observe the holy Gospel of our Lord jesus Christ. And in the end: Sanctum evangelium Domini nostri jesu Christi, quod firmiter promisimus, obseruabimus. that is. As we have promised, so will we keep and firmly hold the Gospel of our Lord jesus Christ. Pope Nicholas the third, 
Lib. 6. de verborum sig. c. Exivit.  extolleth the same rule very highly thus. Haec est apud deum & Patrem munda & immaculata religio. etc. that is: This is the pure and undefiled religion with god and the father. etc. By reason whereof I judge, that after S. Francis in an earnest desire & pursuit of everlasting life, 
Volat. Lib. 21.  had tried by four years space the life in the wilderness, as also the prowling life of beggars, supposing to find (among all) some manner of life whereby he might attain to the holiest, was admonished to live and be contented with the common rule of all christians: the Gospel of the Lord jesus. For in his Testament S. Francis testifieth, that he was admonished by oracle and commandment from the Lord, that he should live according to the rule of the said Gospel. As if Christ should say. Francis, distract not thy mind to this or that estate of life, think not sometimes to become a Carthusian, sometime a Bernhardine, or such like. For the rule of righteousness consisteth in the Gospel, the common rule and religion of all Christians. After the like sort Antonius Heremita was admonished, about Anno Domini. 350. & persuaded (as Petrus Parissiens'. Cantor. saith) to receive the Gospel's rule. And therefore when any Monks came to him for rule of life, he offered the same Gospel to be only followed by them: & infecting them therewith, thought (as I judge S. Francis after him did) to make them Gospelers and preachers of the same to all men. And the rather, because there were few true teachers in S. Francis time. He therefore bound them to that office: 
4. exivit.  prescribing almost the form of their sermons (as the said Pope Nicholas saith.) Habetur in eadem regula etiam, 
The franciscans must preach.  quod in praedicatione quam Fratres faciunt fint examinata & casta eorum eloquia: ad utilitatem & edificationem populi, annunciando eis vitia & virtutes, 
What.  poenam & gloriam. that is. In the same rule of S. Francis, is also contained, that the sermons of those Friars should be of due examined stuff, true matter and pure: to the perfect edifying of the people, instructing them of vices and virtues, of pain & glory. 
They must possess little.  And by the like considering of the covetousness of the Monks, of and before his time, whom the Council of Cabilion (which was about the year of our Lord 800. in the great Charles his days, could not restrain: but that they would persuade men to bequeath lands and goods. etc. to their Monasteries: whereby it was like it would come to pass (as it afterwards did) that the Clergy should be Lords of all, 
Math. 4.  and then having the devils offer, might fall down and worship him, ordained that they should take no money, be no gatherers of goods or patrimony. But having meat and drink. etc. should willingly drive forward the Gospel of jesus Christ in such poverty, lest that while they are Philochremator, that is, studiers for lucre, the work of the Lord, and building of the house should be undone. 
Hagg. 1.  Which Haggei the Prophet crieth against: & therefore they are bound to work with their own hands for their living as the same Pope Nicholas in that place aforesaid declareth. But this good zeal of Francis took small effect, for it sared therewith, as it doth with good herbs, that set in a dry summer and deawlesse days, soon wither. I so say, because that the Pope's holiness straight way caught it by the end, pierced the root, and by expounding the purpose of Francis perverted the religion. Gregory the ix Nicholas the third, and Clement the fift, each in his time began to approve, expound, and ordain Francis: or rather misforme him: as by the example of the unnatural changelings of these late years appeareth. Where Francis would have obedience to God in jesus Christ sworn, there must they swear obedience to Francis. In place of following the rule of the gospel, they must follow the Pope's explication. In stead of such edifying and pure Sermons, they must preach legend lies, ovidius Metamorphosis, an overworn Gospel or Epistle in Latin, and Canonical hours. And for working for their living, they must loiter. For a poor Covent or Cloister, a King's palace and wealth. Finally, in stead of the putting out of one poor hand for a penny, hold a hood of a peck. Well, thereby declared they (to the wise man) their covetous hearts and larger consciences. Wherefore I dare avouch if Francis saw those that challenge his name, in these days, he would, marking their fat cheeks & soft hands, say they are no franciscans, but Psallians. And marking their continual prattling, and small preaching, also say they are no Franciscans but Psallians. But for all their deformities, he would last of all, say they are Cerberus whelps: and their Covent a kennel for the same. If the franciscans of our days are mysseshapened: If that godly be so perverted, that they are become rather the Heretics of their founders than followers, what ought a man then to judge of the rest: if the same rule of Francis or any other more were good. And as touching such orders whose rule & profession is nought in the erection and first foundation of the same: and was never good, I need not to speak at al. If therefore these regular professors, before briefly passed over, would examine their Dortour cheer, Canonical hours and loitering life, I doubt not but that they all would say, that they looked as like Psallians in our time, as the Psallians in Augustine's time, and they all in them, looked like Heretics.   

Encratites.  

Haer. 25. Epiph. lib. 2. to. 1. Haer. 47.  Saint Augustine following the judgement of Epiphanius, counteth this sect of the Encratites a schism or faction of the Tatianistes: appointing the Tatians for the chief head and fountain of the same. The account of their first rising, is contained in the Chapter of Tatians, as in their root of whom they first about the year of our Lord .175. sprang.  
Their name doth even at one word declare, what doctrine thou shouldest look for at their hands. They are called Encratites, which signifieth abstainers. 
Aug. ibidem.  Nec recipiunt (saith Augustine) in suorum numerum coniugio utentem, sive marem sive foeminam, non vescuntur carnibus, easque omnes abhominantur. that is. They receive not into their Covent, either man or woman married, they eat no flesh, but detest all kinds thereof.  
With the which doctrine and manner of those Encratites, the foresaid Regulars, so in every point agreed, as they may well grant that Augustine hath meant of them: whatsoever he writ as touching the Encratites. For the above said Regulars received none to be of their number, but marriage forswearers: do not the Encratites so? They also are bound by profession to detest all flesh: and do not the Encratites so? These Carthusians vow never to eat flesh: 
De. In. li. 7. c. 2.  even so all Monks, or the most part of Benet's rule do. Polydorus Virgilius doth give them a pretty scoff: that either the most part of Monks eating flesh continually against their profession, are Heretics, or are continually sick. Yea and these holy charterlings are such despisers of Marriage, that if a married woman come within their cloister, 
Tatianisme.  it must be washed and cleansed after her with holy water: as by good proof it hath been seen. But the common proverb is without all doubt true in them: see sport, not see, no jest.   

Carpocratians. Anno. 173.  
ABout the year of our Lord God 173. in the xj year of the reign of Hadrian the Emperor: as Theodoretus, Eusebius and Nicephorus declare, gods Church was assaulted with the eager Heretics Saturninus, Basilides and Carpocrates, of which latter cometh this sect called Carpocratians, 
Irenaeus. lib. 1. c. 24.  whereof I entreat in this Chapter. These sectaries were so puffed up with pride, that they (as Irenaeus declareth) said some of them were like to our saviour jesus in observing of righteousness, & in knowledge. And also that, part of them was more excellent than Peter and Paul. 

Li. Conformitatum. Fol. 2. Impress. Mediolan.  
Anno. 1510.   The same doctrine do the franciscans teach in these words. Franciscus ad litteram fecundum evangelium observant, non transgressus apicem unum & iotam. Et solam ipse cum suis habet regulam. etc. S. Francis hath performed the holy Gospel just with the letter, 
Fol. 5.  not breaking any one jot or prick. And in another place: Omnes virtutes sanctorum, tam vaeteris quam novi testamenti, in Francisco posita sunt unitiuè & coniunctiuè. that is. All the virtues of the holy fathers, especified both in the old and new testament, are all wholly & together in S. Francis. Also in the .8. leaf he saith. Franciscus similis Adae Abel, Enos, Enoch, Noah, Abrahae, Isaac, jacob, joseph, Mosy, Aaron, Phinees, josua, job, Samsoni, jephite, Gedeoni, Samueli, Eliae, Elizeo, jonadab, Esaiae, jeremiae, job, Thobiae, Ezechieli, Danieli, Micheae, Petro, johanni Baptistae, johanni Euangelistae, jacobo, Bartholomeo, Paulo, in summa omnibus Sanctis. And in many other places throughout the whole book, which I omit.   

Priscillianistes. Anno. 382.  
PRiscilianus of the Country of Spain, or as Jerome sayeth, of Galatia, did begin his famous faction under the reins of the emperors Gratian and Valentinian, which was about the year of our Lord God .382. First in Spain, 
Haer. 70.  then after, in France. They taught, that they should not tell nor open the secrets of any man be they never so filthy, unrighteous or perilous: as Augustine noteth thus. jura periura, secretum prodere noli. that is. Swear and forswear, the secret thing forth show not: and this was parcel of their doctrine. The self same doctrine the popists have in these words of Cardinal Caietane. 
To. 1. tract. 21.  Nullatenus licet confessori revelare peccatum confitentis,, etiam deliberatam occidendi summi Pontificis voluntatem habentis. that is. 
Et in summula Parag. Confess.  It is not by any means lawful for a ghostly Father to reveal the offence or wicked purpose of his ghostly child, no, not if his purpose were stoutly stayed to kill the Pope himself. The practise of their Church doctrine is partly touched by Fabian entreating of the death of King john. But very largely and truly, 
In part Fab.  set out by the no less learned than painful brother M. Fox, in his Acts and Monuments of Martyrs. For when as a Monk of Swinsted in Lincolneshiere called Simon (the son of Simon Magus) had determined to poison the foresaid King with wine, wherein a Toad had (by him pricked) vometed by such torment her venom, and did before hand confess to his holy Abbot the same his purpose. The same Abbot most traitorously kept secret the same from the Prince: yea, & that more is, heartened the Monk to the same murder of the Prince, and of himself, first drinking thereof to him. For which good deed, the Monk should have a perpetual Mass for his soul. But who can look of such roots for other fruits?   

jewish Blastians'.  
EVsebius maketh mention of one Blastus, 
Lib. 5. c. 14.15.19.  who was (as by him may be gathered) about the year of our Lord god 174. a man infected with the Heresy of Valentinian. And as Theodoretus witnesseth, he was an elder in the Church of Rome. Tertulian speaketh of him under the name of Blastrus. His mate in this his error was one Florinus. But that which I intent to write of, is that which the same Tertulian testifieth. 
In fine Lib. de praesc. Her.  Blastus latenter vult judaismum introducere. etc. that is. The same Blastus endeavoured himself secretly to bring into the Church of Rome the Ceremonies of the jews. By the which saying of Tertulian, it is to be apperceived, that the Church of Christ counted it Heresy, to use any one of the Levitical Ceremonies, or to conform herself to the manner and fashion of that Church. Of the same mind also the general council of Laoditia about .300. and odd years after our Saviour his birth was. Yea, and the church of Rome was once herself of that mind against the Asians. But she stayed not long therein. For beholding that her estate and countenance of religion, was in the outward glory base than jew and Gentile, did show herself with a new attire: fashioned partly after the judaisme which she before abhorred, and partly after the Gentility of the Egyptians, 
joannes Boemus. lib. 2. c. 12 Durand & Beleth. ꝑ totum. Act. 15.  Grecians and Romans. The which was not lawful: no not for the jews to do. For as the Apostles in the holy Synod at jerusalem, did strike out the judaisme which false brethren would have brought in among the beleners of the Gentiles, so did they also command them to abstain from the Ethnisme of their forefathers. Which notwithstanding this, hath the Church of Rome broken. Thus hath she revolted. Thus is the thing lawful by her authority, which is otherwise unlawful. 
S. Thom. 1.2. q 103. art. 4.  Nam Gentilitatis ritus repudiabatur tanquam omnino illicitus, & a Deo semper prohibitus. Ritus autem Legis cessabat tanquam impletus per Christi passionem utpote a Deo in figuram Christi constitutus. For the rite of the Gentiles (saith S. Thomas) was of the Church altogether refused, as wholly unlawful and always by God forbidden. But the rites of the law did cease, as by the passion of Christ accomplished: namely ordained of God for a mystery of Christ. Wherefore in viewing of this ornament of the Church of Rome, thou must (gentle Reader) mark, first those things that she had from the jews, wherein she agreeth with the heresy of Blastus. Secondly those that she had from the Gentiles: wherein she is become a Gentile. For although they are applied to God's religion, so far as they can apply the same: yet by no means are they incorporated: because God's religion is such as always abhorred the Ethnic rites. The which thing thine own travail, (with the help of Durandus and Belethus and Boemus, their own writers,) easily may do. And therefore I omit the same for shortness sake. Which also causeth me to overpass a great number more of her toys and trimming.   

Mass.  
Anno. 235.  
POntianus a Roman ordained the Confiteor to be said of the priest before Mass. 
Nauclerus. Gen. 8.   
Anno. 426.  
Celestinus a Campanois appointed the introite to the Mass. 
Volat.   
Anno. 443.  
Leo a Thuscane lengthened the Cannon with Sanctum Sacrificium. etc. and Igitur Oblationem. 
Sigebertus. Pol. de. In. li. 5. c. 10.  etc. unto Placatus.  
Anno. 513.  
Synmachus a Sardinian, 
Volat.  about that time Bishop, fashioned the Mass (cloughted by many of his predecessors) into a form and more perfect sort.  
Anno. 583.  

Sigeb.  Pelagius the second a Roman ordained the Prefaces to the Mass.  
Anno. 593.  

In Decret.  Gregorius a Roman added the Kyrieleison nine times to be said, the hallelujah, the Offertory, and the three Postlations in the Cannon.  
Anno. 690.  
Sergius an Antiochen cast to the Mass Agnus Dei.  
Anno. 731.  

Sigebertus.  Gregory the third joined the clause, Eorum quorum solemnitas hody. etc. to the Canon of the Mass.  
Anno. 768.  
Stephanus the third provided that Gloria in excelsis should be every Sunday song at Mass.  
Anno. 772.  
Adrianus a Roman, lest, passing devicelesse (as touching this thing) he might seem to be barren in the birth of Antichrist, was delivered of two twins, those repetitions or doublings in the Offertory.  
Anno. 1215.  

Ex Lib. 3. c. Sane.  Honorius a Roman ordained, that the Host at Elevation should be worshipped, and that he should be carried with light and such like to the sick.  
Anno. 1484.  

Math. Pal.  Innocentius the eight gave licence unto the Norway's, to consecrate without wine.   

Orders, dignities, and degrees.  
Anno. 283.  

Dist. 24. c. Subdiacon.  GAius a Dalmatian ordained that Priests should be consecrated in their offices, whether that they were Ostiaries, Lectors, Exorcists, Acoluthes, 
Dist. 24. c. Subdiacon.  Subdeacons, Deacons, Elders or Bishops.  
Anno. 295.  
Marcellinus an Apostatate Bishop, appointed that there should be xxv parochs and every one to have his governor to baptise the Gentiles and bury the dead. Whereupon, about .800. years after, 
Polid. li. 4. c. 9  the device of Cardinals sprang.  
Anno. 714.  
Gregorius the second a Roman, commanded that no man should marry with his Gossip. 
Tom. 1. Concil.    

Fasting.  
Anno. 220.  
CAlistus or Calixtus the seventh Pope being a Roman borne, 
Dist. 76. c. jeiunium.  appointed the days called Angariae, that is the Imbre four times in the year.  
Anno. 406.  
Innocentius an Albanian ordained that Saturday should be fasted. 
De Consecr. 3. c. Sabba. vero.   
Anno. 421.  
Bonifacius a Roman ordained that the Saint's éeves should be fasted, whereas before his time it was not so. 
Pot. li. 6. c. 4.   
Anno. 593.  
Gregory a Roman added four days to the beginning of Lente: he forbade milk, cheese, 
Ibidem. c. 6.  butter and eggs.   

Holy days.  
Anno. 318.  
SIluester a Roman ordained at the request of Constantine, the feast of Petri ad vincula. 
Ibidem c. 8.   
Anno. 537.  

Sigeb.  Vigilius a Roman ordained the feast of Candlemas.  
Anno. 626.  
Honorius a Champanois ordained the feast of the Exaltation of the Cross.  
Anno. 828.  

Plat. Sab.  Gregorius the fourth a Roman, at the request of the Emperor appointed the feast of All Saints.  

Pol. de. In. li. 6 c. 8. Volat. Ibidem.  Anno. 1002.  
john the xviij ordained the feast of All Souls.  
Anno. 1260.  
Vrbanus the fourth, ordained the feast of the Sacrament, called Corpus Christi day.  
Anno. 1471.  

Extravagan.  Sixtus the fourth appointed the days of presentation and conception of our Lady, of S. Anne & joseph.   

Marriage  
Anno. 386.  

Dist. 82.  SIritius a Roman did first tyrannously forbid marriage to the Priests.  

Pol. li. 5. c. 4.  Gregory the ix about the .1075. year of our Lord took it wholly away.   

Burying.  
Anno. 220.  

Plat.  CAlisius the xuj Pope, hallowed special places (which we call Churchyards) for burying.   

Consecrations.  
Anno. 220.  

Polid. li. 5. c. 6. & Libr. 8. c. 1.  CAlisius or Calixtus the xuj Pope, a Roman borne, first consecrated & dedicated a Church unto the honour of our Lady, which he did in the country beyond Tiber.  
Anno. 269.  
Foelix being bishop, 
Plat. Sab.  did ordain that Altars should be consecrated.  
Anno. 283.  
Gaius a Dalmatian appointed that Christians should bring of their first fruits to the Altar, 
Pol. li. 6. c. vlt.  and that there they should be hallowed after the manner of the jews.   

Dedications.  
Anno 609.  
BOnifacius the fourth a Martian, 
Blondus. lib. 9 Diacon. lib. 18.  this man altered the temple which M. Agrippa builded to all the Ethnics Gods, unto the Church of All Saints.  
Anno. 621.  
Bonifacius the which was a Champanian, 
Sigeber. Sab.  did bestow the Church and Altars, on thieves for their Sanctuaries.   

Church Instruments and utensiles.  
Anno. 202.  
ZEpherinus a Roman borne, 
Pol. lib. 6. c. 12. Plat.  ordained that thenceforth the sacrament of Christ's blood should not be ministered any more in wooden vessels, but in glass.  
Anno. 227.  
Vrbanus the xvij Pope ordained that from his time forward the Communion Cup (which then was wood or glass) should then be silver or gold. 
Gratian.   
Anno. 256.  
Stephanus a Roman, and above twenty the three B. ordained certain Vestiments and apparel for the ministration, 
Pol. de. In. li. 6 c. 12.  after the manner of the jews Priests, and for the Altars.  
Anno. 258.  

Volat. Sab.  Xistus the second of that name, an Athenian, was B. and in number .24. he appointed that thenceforth it should not be lawful for a Priest or Levite to wear their gay Vestments, but in an holy place.  
Anno. 318.  

Plat. Sab.  Silvester a Roman bestowed on the Church, both linen Albes and Corporals.  
Anno 406.  

Pol. lib. 6. c. 11.  Innocentius an Albanian devised that the Pax should upon feastful days be carried about to be kissed: and that the clergy men should kiss one another.  
Anno. 420.  

Isiodor. Volat.  Sozimus a Grecian, about that time. B. appointed the Paschal taper on Easter éeuen to be hallowed.  
Anno. 463.  
Hilarius a Sardinian first published the Cannons for law, 
Sab. Volat.  and appointed the Church to be trimmed with gold and silver.  
Anno. 593.  

Volat. Sab.  Gregorius a Roman devised the lights in the Church, and manner of the queer.  
Anno. 606.  

Plat.  Sabinianus a Thuscane endued the Church with the devise of the Lamps continually to burn, and the practising of Bells.  
Anno. 608.  
Bonifacius the third a Roman, who first obtained the name of Pope & universal Bishop, 
Pol. lib 5. c. 6.  enriched the Church Altars with a licence to wear fair linen coverings.   

Possession Temporalties.  
Anno. 227.  
VRbanus the xvij Bishop ordained and licensed the clergy men to receive temporal possessions. 
Pol. lib. 6. c. vl.   
Anno. 265.  
Dionysius appointed and set out to every Minister his parish and Church, 
Pol. lib. 4. c. 9  commanding them to be contented therewith.   

peculiarity or exemption.  
Anno. 241.  
FAbianus a Roman ordaynrd that Priests should be impleaded only in the ecclesiastical courts: and that none should accuse them but their like. 
2. q. 7. c. Sicut.    

Annoyling.  
Anno. 318.  
SIluester a Roman devised that bishops should be anointed after the manner of the levitical Priests. 
Pol. lib. 5. c. 3.   
Anno. 406.  
Innocentius an Albanian appointed that the oil which before was for the bishops proper use, 
Sigeb.  should now be also for the sick. etc. Some appoint it to Foelix the fourth an hundredth years sithence. 
Volat.    

Translation.  
Anno. 253.  

Tom. 1. Concil.  COrnelius a Roman, about that time Bishop, at the request of Lucina a noble lady of Rome, translated or conveyed the bones (if they happened on them) of Peter & Paul unto a more honourable place: whereby he was the first beginner of the Ceremonies or right of Translation.   

Primacy.  

Dis. 17. c. Synnodum.  MArcellus, who as Platina writeth, succeeded Marcellinus the Apostata, decreed that no act, by whom soever appointed, should be of any force, unless it should by the authority of the Bishop of Rome be confirmed.  
Anno. 336.  

3. q. 6. c. Dudun  julius a Roman ordained, that the Councils should not be called together or celebrated without the Bishop of Rome's consent.  
Anno. 406.  

9 q. 3. Nemo judicabit.  Innocentius an Albanian exempted to sea of Rome from the subjection of being judged & construed of other.   

Service.  
Anno. 368.  
DAmasus a Spaniard appointed that the Psalms should be tossed from side to side: 
Pol. Lib. 6. c. 2.  and that at the end of every Psalm, Gloria Patri. etc. should be song.  
Anno. 404.  

De Cons. dis. 1. c. Apostolica.  Anastasius a Roman about that time was consecrated bishop, he ordained that thenceforth all people, as well of the clergy as of the laity, should hearing the Gospel, stand and yield courtesy.  
Anno. 426.  
Celestinus a Campanian appointed that the Psalms should be song after the order of Antiphonies. 
Sab. Sigeber. In ꝓhen. 5. part.  He also devised the Graduale. Durandus saith, Ambrose devised the same.  
Anno. 445.  
Leo a Tuscan found out (by the advise of Mammertus bishop of Vienna) the petty Procession, 
Pol. lib. 6. c. 11.  or jacke gangs.  
Anno. 413.  
Symmachus a Sardinian decreed that on Sunday, 
Plat.  and on every birth day of Saints, Gloria in excelsis should be song.  
Anno. 530.  
Agapetus a Roman decreed that those Processions should go round about the Church every Sunday. 
Volat. Plat.   
Anno. 537.  
Vigilius a Roman laid out for every holy day proper and fit lessons. 
Isiodor.   
Anno. 556.  
Pelagius the first a Roman devised the Canonical hours, 
Pol. lib. 6. c. 2. Plat.  who first applied the Mass for anniversaries or year minds of the dead.  
Anno. 583.  
Pelagius the second ordained the seven sorts of Litanies. 
Sigebertus.   
Anno. 593.  
Gregorius a Roman devised the manner of the queer, the Antiphonies to the Mass, 
Greg. lib. 4. Epist. c. 88 Pol. li. 8. c. 1.  and the large or honourable Processions. He was the first that pronounced pardon to such as on chosen and special days resort to Church.  

Plat. Volat.  Vitellianus a Champanois, brought in, (himself being a physician) the artificial singing and harmony of Organs and instruments.  
Anno. 707.  

Poly lib. 6. c. 13.  Constantinus a Syrian, because the Images had as simple right, so unquiet possession and small favour with their Landlords, decided the cause that hitherto hung before his predecessors variable: granting them licence, to be painted in the Porch of S. Peter's church at Rome.  
Anno. 731.  

Plat.  Gregory the third ordained the Images to be honoured and worshipped.  
Anno. 796.  

Pol. lib. 5. c. 10.  Leo the third a Roman ordained the three Procession days before the Ascension. Also the burning of Frankincense after the manner of the Gentiles and jews.  
Anno. 1050.  

Blondus. 3. dec. 2.  Leo the ninth a German drew a pattern for the Church to sing the Hymns and songs for Saints.  
Anno. 1086.  

Poly 6. c. 2.  Vrbanus the second, ordained the vij Canonical hours, to the honour of our Lady.  
Anno. 1315.  

Poly. 6. c. 12.  john the xxij he devised that the Sanctus bell should be tolled thrice every day, at which, the hearers should strait crouch and say the ave Maria.   

Baptism.  
Anno. 369.  
DAmasus a spaniard ordained the Crossing with Chrism on the brow at Baptism. 
Tom. 1. Concil.    

Confirmation.  
Anno. 318.  
SIluester a Roman, devised the confirmation of Infants: we call it byshopping. 
Plat. Sab. To. 1. Concil.  Some appoint it to Meltiades, and other some to Eusebius.   

Excommunication.  
Anno.. 772  
ADrianus a Roman devised first the Seals of lead, called Bulls. 
Poli. lib. 8. c. 2.   
Let this summary abstract, be to thee (gentle reader) a sufficient demonstration and teaching, how the Popes from time to time have bred this their monstrous religion, and clouted comeliness.   

Rethorians.  
THe ancient Philaster and after him August. (out of him) make mention of one Rhetorius, who held a marvelous vain opinion, to weet: Omnes haereticos recte ambulare & vera didere. That all the heretics walked aright and said the truth. Which though perhaps he did, either by expounding of their meaning, or such like sort to cover their shames withal: yet for that he concluded to that effect, he is an Heretic with either of them in their several errors. How much honesty so ever he would do them: he hath thereby dishonested himself. Even so the popists in these our days, think that it standeth much with their honours, that they should defend the Apostasy of their Church of Rome, for whose sake they stick not to damn themselves: I know not by what compact. For albeit that their Church followeth the Heretic Antropomorphites and Angel men, Catharists and Colliridians, Chazinz●ries and Coluthians, montanists and Messalians, Donatists and Pelagians, with the rest of the .24. errors of the old Heretics, 
To. 1 tract. 30.  yet dare they say with Caietane: Proprio sensu ac germano sacrarum Scripturarum. Ecclesia semper utitur in sacris Canonibus. That their Church doth use in the Cannons the proper and natural sense of the holy scripture. Which saying being true: of these conclusions one must follow: that they are either Heretics of sound Canons, or else that they living and teaching according to their Cannons, are the Heretics of heretical canons. For as it is most evident: that there is but one truth: so is it (without all doubt) plain that they vary therefrom. Ruardus and Roffensis agree not: Lusitanus and Soto concord not: neither are they in unity with Pighius. The elder age of the popists, is against the popists of this time: And that Popistes of this age against themselves. Gardener against Smith, and also against himself, Smith against Gardener. Not for the standing of a table, kneeling, sitting or wearing, but (amongst other) for the large doctrines of Fre will, original sin, justification, and Sacrament of Christ's body: Of the which latter point they have many contrarieties, & errors: although it be the weightiest ware of their peddlers pack: For the which they have imbrued themselves with the blood of God's Saints: who of right they ought to have spared, and first have turned their tyranny to themselves, and have fired there own folk, or at least have agreed with themselves, before that they would compel other to agree to their discord: which I over pass, sith it is more plainly proved before, than either order or need in this place require again. The proof whereof perhaps may cause (the astonished at their horribleness) to demand how it then could come to pass that the same should continue till this day, neither God, nor man hewing it down. To the which I answer, as touching Gods will working therein (for that the cause thereof is not wholly revealed) we must say with Paul: O altitudo Sapientiae etc. O deepness of God's wisdom. Notwithstanding the secretness whereof: yet that such a thing should be, Paul and john the Evangelist, with many other witness. The which john calleth it by the name of Babylon the great City: under which name Peter (as the popists expound the last chapter of his first Epistle) meaneth Rome. Partly for the present diversity and confusion (For Babylon by interpretation signifieth so) of the Gentiles superstition there used: partly for that in the spirit he did with john foresee the confusion of Christian religion, that should spring thence to infect all christendom. As the ancient and effeminate Babylonians did in their days the whole world. And though the world never gave stroke thereat, what then? it standeth with his nature, to foster and set forward superstitions, and to spare no cost. No not their wives earrings nor ornaments, and birth right of their heres. Yea pardie at the building of God's tabernacle they will not deal so frankly, as to spare the same. An easier religion it is, to be saved by Simon Magus mere grace & plenitudine potestatis and fullness of power (lead his scholar never so lose a life) then by faith in Christ which demandeth in obedience a holy life: which to the carnal & gross world is unsavoury, aswell for that he can not abide the spiritualness of faith: as also for that, that holiness is against his decayed nature, it also is against his courage to be bridled, or obey. Possibly the author of the Apology for the private Mass, Hosius and the other of that brood, will think: that I grant their plea of quiet possession: whereby they will prescribe against the truth: I confess nothing less: but rather muse that they so fondly reason.  
For the Church of Christ in this ease, is much like unto a family or flock, whose right of long time wrongfully with holden, though all the flock doth not with open mouth claim: yet if any one heir of of nighest kin stand for the same and obtain, the quiet possession of the defendant is impaired. Even as the Popistes is, whereby they cannot, Bona fide possidere, without mistrust of forged title prescribe and possess, another man's right and place. And God in all ages hath stirred up some good members, & heirs of grace to pursue the right of the Church. As Anno 313. the Counsels of Nice and Milevitane stood against the appeals to Rome. Innovation of Prayers. Supreme authority. And for the Marriage of Priests. Secondly, Anno Domini. 430. the sixth general council of Carthage (which endured five years) against the supremacy. Also Pope Innocentius the first, for the marriage of Priests. Thirdly Pelagius the Pope. john Maxentius, Anno. 513. against the supremacy. Fourthly Pope Gregory the first. Anno. 600. against the supremacy. And the sixth Council of Constantinople, for priests marriage. fifthly, Anno. 700. S. Hulderich resisteth Pope Nicolas in the case of priests marriage. Sixtly, Anno. 800. Clemens Scotus, of the University of Paris, against Boniface, for the marriage of Priests, and against Images. seventhly, Anno. 940. the first Ottho the Emperor against the supremacy & pride of the Popes. eightly, Anno. 1050 Lupoldus Bishop of Mentz against Leo the ninth, for the supremacy. And Nicetas for the marriage of the Clergy. Ninthly, Anno. 1120. the clergy of England and Germany, for their wives. Tenthly, Anno. 1213. Frederick the second Emperor against the Pope's tyranny. eleventhly, Anno. 1329. the whole kingdom of France against the Pope and his Court. Twelfthly, Anno. 1400. Thomas Rhedonenssis, Nicolaus Cusanus, and Aeneas Silvius (before he was Pope) against the pride of the Pope, and for priests marriages. Finally, in this last hundredth year, God hath raised up Laurentius Valla, Jerome Savanorola, & the Earl of Mirandula, with innumerable many more of worthy Champions, of whom some have fought unto their knees in blood for the right of the Church, whose doughty dints done, cause this tree to wither (as thou mayst view) and to be without all hope of further fruit. Every man according as God hath lightened their hearts, hath dealt in the right of the Church: by reason whereof the Popists can not (as I before said) plead prescription. Nor we be so blind, as to think the religion of the Protestants to be a new doctrine, which through all ages hath been thus defended (though I touch but a few, by many more) as I am ready to prove. Wherefore it is a very loud lie, to say that Luther begun the same. All which notwithstanding, God hath reserved the utter overthrow of the same tree, 
The author satisfieth his promise made in the beginning, for continuance of the Church.  to the breath of his own mouth, (which approeheth now at hand) lest flesh and blood should glory in so valiant a conquest. Thus much therefore to them that demand, why neither God nor the world did hew down this tree, nor stock the root. The sum whereof is, that he was pleasant and did agree with the superstitious and filthy nature of the world: & that God though he hath caused his church to strike from time to time thereat, yet hath reserved the same to a greater punishment and severer judgement. As he also hath done Mahomet the eronious tree without the Church, which both are nourished with the water of ignorance. Even as so to be, is the manner of Heretics. For if either Simon had well received the doctrine of the holy ghost, or judas of the Messiah, it is not to be thought that they would have departed from the Church: Falling when they seemed to stand, deceived by arrogancy, which I may properly call ignorance. The which sith it was so needful for the beginning of this tree, is by the aforesaid Babylonians, the Popists, used as a no less necessary policy, and liquor for the maintaining and watering of the same. Neither do the popists misseresemble their brother Mahomete whose religion written under the old Arabical tongue, & commandment of not interpreting & expounding the same, beyond the literal sense, hath under mighty and thundering terms, being otherwise senseless and spiritless, ruled the poor silly souls, as jupiters' block amongst a number of frogs. He is counted a learned Priest, that can read his service plainly and turn it into the Sclavonian. etc. tongue. The which estimation of such learning doth rather of right appertain to the Mahomet Priests, than to the popists, of whom the greater part can not write nor spell in their mother tongue their own names, much less expound their Latin Portus, or read beside their own. Surely the romish clergies ignorance was such, that within these fifty years (as common report is) they said in the university schools, when Greek words happened to hand, It is Greek and can not be read. And what Latin they did understand, writ or speak, it is to common now to mind. And yet were they proud in this their ignorance. But I may not let pass to remember what grievous and heinous Heretics they were counted that did read, & much more that expounded or talked of the scriptures, in their mother's tongue. Wherefore sithence they were wholly unseen in all good letters, language, and learning, (as well sheep as shepherd) it is no marvel though they fell into error, no more than if blind guides or wanderers in the dark, should do into the pit. For whereas none can give good counsel, the city decayeth, as it did in the days of Roboam the son of Solomon, who ask counsel at the mouths of the unskilful, by following the same, perverted the common wealth, & made schism in the church of Israel. And if after those days it hap Elias or any other of the Prophets to speak the truth, in the foolish ears of that ignorant and perverted people, than the husbandman with his fork, (who is winged as thou seest) is ready at hand to strike. Ah alas what a pitiful muster is now before my eyes, of those whom that subtle serpent (as touching the body hath slain) and as a raging tyrant injuriously murdered, supposing to set forward his tillage by bloodshed, as by judas he began. But jesus Christ our Lord, hath set their souls with him on high, out of whose ashes many rise in this our age, to fight against this tree, whereof the overthrow is at hand, which God for jesus sake hasten. Amen.   

Of the top of the Tree.  
AS the love of God toward us, or his displeasure for our sins hath always been pronounced by vocal means in his Church: so hath he likewise through all ages almost, preached the same in certain examples or patterns. His love by merciful, his wrath and horrible displeasure by means right terrible. Yea, & when we are either so deaf that we care not to hear, or that our ears are so tender, that they list not abide the breath of truth, for amendment: then pleaseth it him to preach to our enemies, that those that cannot also hear for want of true teachers, may anticipate and go before them that can and list not hear, in amendment, and in repentance of life. And as the same examples are, after divers & sundry sorts manifested: so likewise the table or matter wherein he depainteth or carveth out the same, is not always one. Sometimes it is in the Sky: as Constantine the great viewed (some say) in heaven, the shape of a Cross, a sign and sermon of God's kindness ensuing. 
2. Mac. 10.  So armies fight, and such like, have been doctrines of his dreadful displeasure. Sometime it is in the earth and fruits, as well of the ground, as also of creatures wombs, which being delivered, in their right shape and form, are tokens of his loving kindness towards us continued. But otherwise being monstrous, either in having more limbs than need requireth, or wanting to satisfy the need of nature, or else having all, be notwithstanding misseformed in fashion or colour, yea or mysseplaced: are after their manner, either signs to us (out alas) of his anger, or lessons of our blindness, and to us often times of both. As our ruffed pigs and calves have here in England, of late days (I fear me) been of both to us. For all be it that the tokens that God oftentimes doth show from heaven to the earth, are now & then truly expounded, for the use and common case of all the world: yet is it not but to be construed as a common rule, that the monsters of England, concern properly that land: As those of other realms, do the people of the proper soil: which is special to them. But because that heaven is the common goal or base appointed for us all: These therein showed, do (circumstances considered) concern so many, as think to attain and get that same. And it is an opinion no less probable than common, that the huge monsters bread in the entrails and depths of the main seas, as long as they contain themselves in the same, are not any special preachings to any one country: because the high seas are in Nullius bonis appertain to no man or country properly. But if that they remove thence and are cast up or arrive in creeks, shores, or rivers of any country: then by common assent, they abode or preach to their hosts something, God turn it to good.  
Upon consideration whereof, I have placed in the uppermost top of the tree, this ugly shape. A thing wherein the horrible confusion of Rome, is sufficiently and properly preached, and contained in a little sum: even as the flower, fruit, or seed, doth in a very small bulk, or cod, comprise the virtue of the root, stock and branches being many.  

The description.  ROME the mother of the world, is situate in Italy, through the same there runneth a famous river called Tybre: upon the which, there was in the year of our Lord .1496. found this horrible monster, the shape whereof is thus. The head and mane of an Ass. The body throughout is scaled, except the breasts, belly and womb, and those are the parts of a woman. The right hand is the foot of an Elephant, the left is the hand of a man. From the buttocks there issueth a Dragon's tail, and at the end thereof, a Dragon's head. Upon the one hip there is an old man's face. The right foot is the foot of an Ox: and the left, is of an Eagle, or of a Gryphon.  

The interpretation.  But for as much as it hath pleased God to carve and shape the same, amongst the entiere lump and heap of nature, only out of, and from the territory of Italy, and of all other parts, from the chiefest part thereof. And to fashion that various and divers monstruousness, into one body: It can not but be confessed, that it doth appertain both only to Rome, and also signifieth a body politic, risen in that country, to a marvelous and most horrible confusenesse. The kingdoms of the Medes, 
Daniel. 7.8.  Persians, and Macedons. etc. is by the holy ghost foreshowed to Daniel, in the shape of bodies natural. And it standeth also with the manner of Paul's speech, to call the Church by the name of a body, 
1. Col. 4.  unum corpus sumus, We are all one body, saith he, speaking of every Christian in the Church. So in the apocalypse of S. john, 
joan. 12.13.  the holy ghost also foreshoweth Antichrist, the eldest son of the Devil, sometime by a woman. And his kingdom by a beast of many heads. And sometime by a Cat of the mountain rising out of the seas. And in that this monster is the body of a woman, whose end natural is to bear children: it must surely preach unto us, that Church so deformed. For the Church of Christ also is figured by Esay and john, 
isaiah. 49.54. joan. 12.  in the person of a woman: because of the birth and regeneration wherein the children of God are daily borne a new in Christ: even as the natural sons of Adam are daily misseshapened in the church of Antichrist, into the society of the mystical body of sin and perdition.  
The Head is oftentimes taken in the scriptures for the Magistrate, or chief Sovereign. 
Head.  Then whom or what people an Ass' head signifieth in this place, 
Ose. 1.1. Sam. 15.1. Cor. 11. Deut. 20. Deut. 22. Mat. 21. Ezech. 13.  thou mayst, gentle Reader, easily judge. Nature teacheth us, that out of an Ass' head, there proceedeth but Asselike instruction (that is) doctrine worldly, carnal, foolish, slothful, wanton and gentle. As the Scriptures do accord thereto: so the same we find, in the Church of Rome, as the things before specified declare.  
The Scriptures use this word Ceruix, 
Neck. job. 13. Deut. 32.  (which is the Neck) for pride and stubbornness, which therefore in this monster signifieth the proud and stubborn minds, that they in their blind errors have, against the truth and very service of God.  
The Scales, wherewith the body is covered, 
Scales.  signifieth their friends and Allies of the world, aiding and succouring the same. 
job. 41. Apoc. 10.13.  For in job we may see the same sense. The sea, is the world, as the apocalypse declareth: And then consequently, the fishes, the people, and the Scales are their defence that they have and use. So that thereby the Pope and his members are signified to be defended and succoured of the world after the manner of the same.  

Breasts. Stomach. Belly.  The Breasts, Stomach and Belly, signify the Cardinals, Priests, and religious rabblement. And the reason is: because these parts are dearest, finest and most necessary of and to the body, and to the fruit that cometh of the same. So is their learned clergy, instructors and feeders of their blind scholars figured therein. And the two breasts are the works of Lombard and Gratian: whence they draw their divers nurture and food. Also it betokeneth thë voluptuous that they are in, and use even past honest and civil shamefastness: for the same was found as naked from covering, 
Psalm. 17. 1. Cor. 6.  as they whom it signifieth, are void of grace. Ready to be used of the whole world.  

The right hand.  The right hand is (as beforesaid) the foot of an Elephant. This beast is very huge, cruel, & of might and courage strong. And therefore the ancient warriors used them in the field, against their enemies, to break both the frontes, and ranges of the valiant soldiers, 
●. Mach. 8.  set in the vauntwardes of their Phalanxes, or Squars of pietons or footmen. And because of his strength, they used to place upon him more men than one, in seats built for the purpose. And though he was very slow of pace, yet he did not easily withdraw himself from the ground that he once had gained, no though he were withstood or assaulted by great force. Neither was he pliant in his legs, because he wanted joints therein, and therefore could not be taught to bow, as mules, horses & such creatures are, whereby also his legs are the stronger and the sturdier.  
And the hand in Scripture signifieth men's deeds, and outward life. As Pilate washed his hands, 
Math. 2. Samuel. 14.  to declare and dissimule the innocency of his deed. So David saith to the Thecknick: Nunquid manus Ioab tecum? is not the hand of joab with thee (which is) the work or deed. And the same interpretation might I prove by the like authorities out of both Testaments: so that the hand must signify the deeds of that mystical body politic, being mighty, cruel, sturdy, stubborn, presuming upon, winning & conquering all men, not easily yielding over the advantage gotten. And in that, that it is the right hand: it must signify their clergy, and Canons. For as the right hand is most worthiest in his place: so it is also the hand, wherewith a man doth most nimbly, strongly, readily, & most accustomably, doth his work, & purpose. But whether their decrees have been the same, and done the like, it may easily appear to him that calleth to mind, the horrible coal curses, of bell, book, and candle, which the consciences not all only of seely men, but even the imperial thrones, and crowns of Emperors, have trembled and quaked at for fear: neither could their puissance, resist the assault of that Eliphants foot, nor yet recover the damages done thereby, until this day. This right hand is their spirituality, and grievous missegovernement of their clergy, which is more excellent than the left hand: 
The left hand.  for that is their civil power, sovereignty, and might, over and by the laity. And if thou advise thee well, thou shalt, gentle reader, assure thyself that some mystery is in this. That God hath placed the man's hand upon the left side, and spoiled the right side thereof. Undoubtedly to declare by a man's left hand, a left faythgiver, promise breaker, and dissembler. For he with whom the Pope hath kept touch, or assurance, hath either been to sharp, or to hot for him. Yea, and the light breaking of his promises, hath been a doctrine authority and example, for subjects to do the like, to their sovereigns and princes.  

The right foot.  The Right foot is the foot of an ox or such like. And it hath his divers signification. For the foot is the basest and least honoured of the members of the body. Secondly, it is such as is subject to all the powers & motions of the mind & other parts of the whole man, & is (as I may say) the page or groom. Thirdly, it is the member, that stayeth, and whereon the whole man doth stand: wherefore in this body politic, it must for the baseness and inferiority, for the subjection to the superiors, and for the sustaining and holding up of others, the worthier parts, signify, in the right foot, the basest sort of the spirituality, and in the left, the basest sort of their laity. For jeremy doth mean by the foot, 
jerem. 12.  the base or weaker sort of men. But of what manner or quality, this their rabblement of subjects, both ecclesiastical and lay are, the sundry kinds of feet do declare. The Ox foot doth signify their simple and doting Portifarie priests, Charterers, Soulemongers, and such like, their Nuns, Sisters, Anchoresses', and the rest, Pardon preachers, Ghostly fathers, Decretaries and summists, with an infinite rabblement of idiots. For by an Ox, is signified the blockishness of fools, and dullerds: such as they are which in that kingdom do give and occupy themselves in their contemplation, and amaze themselves in the milne of their inextricable subtleties, and tiersome quiddities.  
The Left foot which signifieth their lay subjects, 
The left foot.  is the foot of a Griphon. The former part of which beast is an Eagle, the hinder an Ox, this is one of the fore feet of the Gryphon, wherewith he seizeth upon his pray, as the Eagle doth: and signifieth those that in that body politic, give themselves to the life active, and are gatherers, rakers together, Extortioners and greedy guts. Such are their Bullistes, Dataries, Copistes, Summoner's, Notaries, and the like: who in this part, by Avarice uphold the body: as their clergy doth in the other part uphold the same by ignorance and foolishness.  
But some perchance will object that the estate of the Church of Rome is not such now, as in all points it hath been. In deed I grant that sithence the complaint of Germany, England, and France, and their deliverance from the tyranny of the same, it is, will it, nil it, somewhat amended: Neither do I so apply and interpretate the parts, that I have hitherto from head to foot, gone on, as that it should be the full declaration of all the whole thereof, or for all the whole time of the continuance thereof. For there resteth, the old man's head upon the hip, and the tail with the Dragon's head at the end thereof, which stand upon the hinder part of the body: 
Heb. 9  and do signify according to holy Scripture, the time of the declination and latter age of it: wherefore thou hast hitherto but heard what it was in the beginning and chief royalty thereof: Now hearken what it is toward the drawing on, & the end thereof. And first the head is of an old uplandish man (as it did foreshow) the which signifieth that the teachers therein, must somewhat conform themselves to reason, and become more natural than their predecessors: And that also the doctrine of this body politic in this latter time, must be altered from the doctrine that the first head did teach, being then both gentle and worldly, according to the nature of the Ass: and become somewhat more natural, and truth like, than it at the first was, according to the nature of a man, which his head showeth. And yet forasmuch as this head hath his place upon the hip, looking downward, it must signify the same doctrine to be earthly, and not heavenly, even so much differing from the heavenly, as there is difference, between the right place of the head, and the hip, between the Church of God and of Hypocrites. So that a conformity in natural doctrine and humane wisdom, must be one mean, to stay and sustain that Church in the latter age thereof.  

isaiah. 9.19.  The Tail in this hinder part of the Church doth by authority of Scripture, signify their flattering, and false preaching Prophets, teachers and writers, whose pen and tongue stirreth and writeth for gain, and pick thereby a quarrel, at their good benefactors purses, & almose box: being the second prop to stay pthe same Church with.  
And forasmuch as there shall want no power of Satan to the sustaining thereof, 
Psa. 73.90. Esa. 17. Apo. 12.  there is at the end of the tail a Dragon's head: which in Scripture is also taken for the Devil himself, & for the Tirans of this world, wicked and bloudthristie persons, that then suppose themselves to have done their duty, when as they may imbrue themselves with the blood of the Saints of Christ.  
These men if they can not prevail with their carnal and natural reason: then they use flattery, if not so: then tyranny: which are three means, so puissant, as that they might if it were possible, overcome the elect thereby. But be not dismayed gentle Reader, lay thy hope upon Christ our Saviour. And although his truth preached in this monster, doth aghast & astonne thee: yet for that this (the same) was cast up in that river dead (and therefore must signify an end, conquest, and full delivery of this world, and Gods saints therefrom) rejoice, and with a lively voice press to the heavens ward, wherein thy joys shall be full, 
Apo. 12.  and with the saints already delivered in faith say: Now is salvation and strength, and the kingdom become our Gods, and the power his Christ's: for he is cast down which accused them before God day & night: and they overcame him by the blood of the Lamb and by the word of their testimony, and they loved not their lives unto death, rejoice you heavens and rejoice you therein. Salvation, glory and honour, be ascribed unto the Lord our God, 
Apo. 19  for true and righteous are his judgements, because he hath judged the great Whore, which did corrupt the earth, with her fornication, and hath avenged the blood of his servants, of her hand: hallelujah. Praise the Lord, good Reader, with thy whole soul, and help me for jesus sake with thy fervent prayers.  August. in Epistola. 7. I confess myself to be of that number one: which writ in profiting, and profit by writing.   

IMPRINTED AT LONdon, by Henry Denham, for Lucas Harrison, dwelling in Paul's Churchyard, at the Sign of the Crane. Anno. 1566.   

Faults escaped.  
leaf. Side. Line. Faults. Correction. 5 1 2 this time his time 7 2 15 Latmù Latmum ibidem  24 Latinians Latmians 9 1 28 as that, that they as that they 10 2 10 2. Quest Sepe 2. Que. 4. Sepe 11 1 18 Canons Cannons 17 1 32 and drive back and back 33 1 6 if in any if in many 48 2 3 Epistola Extra 50 1 11 that shall that she shall 52 2 14 dissension dissension 54 1 17 Quantitiners. Quantitivers. 55 1 19 praeceptibiliter perceptibiliter ibidem  20 praecipiendo percipiendo 61 1 8 rather just rather have just 69 2 6 Montelmenss. Montolivenss. 75 2 15 did show did shewte 82 2 14 flock stock ibidem  15 flock stock 84 2 18 to our enemies to our eyes 88 2 32 pthe up the  
The margin of the second page of the eight leaf hath Conciliorij for the which read Conciliorum.  
Also whereas two leaves have the number .33. the first of them is to be numbered thus .32. the margin in the second page of the said leaf hath Arminenss. for the which read Ariminenss.  
In the margin of the .49. leaf, in the first page. for Drrand. lib. read Durand. lib.