was a wonderfull president and a miserable spectacle to the whole worlde Knocks and one Lindesay another reprobate assistinge him by their secrett combination with the Earle of Morton others set vpp the Bastard of Scotlande who after he was promoted to the Earldome of Moraye and Regencye of that kingdome Knox in the Scotish historie said that if princes be tyrants against God subiectes be freed from their obedience Cal. in ep Daniell ver 22. alleadged by kellys d. Replie to Sutcliffe the hugonots of France in their congregation ar 34 Luther also at Sleydan hath l. 8. ChroÌ„ Zuing. lib. 4. Epist he went about to aduaunce himselfe vnto the Royall Scepter of the kingdome boasting himselfe to be borne in lawfull weadlocke and therfore that he was the only legittimate sonne of his Father Iames the fift These impudent mates write in their bookes that by godes lawes women shoulde not be admitted to the gouernmente of kingdomes that the people of the ghospell should not be tied vnto the lawes of kinred that kingdomes should not be giuen vnto the nexte degree of fleshe and bloode and that it stoode in the power of the people to create kinges to depose or punish them at their pleasure if they giue cause of offense and this to be not onlye lawfull for all the people but for euerie one that he is prayse worthie whatsoeuer priuate person he be that shoulde kill any kinge that misgouernes himselfe that the supreame authoritie consisteth in the people and not in the kinge and this they did write only to take awaye the last Queene and her issue as it is related by Adame Blackwoode who beinge big with childe was pittifully amazed and terrified at the bloodye cruell and most horrible murther of her Secretarie Dauid Rice a man of an innocente life and a most deuoute Catholicke without lawe Blacuodaeus Apolo pro regibus cap. 2.3 4. Buchan reason or any iustice which was practised by these mens procurmente and sinister deuises in her owne sight and Chamber of presence callinge for her helpe who was not able to releeue him her selfe beinge in the like danger as being straite conueide to close prison and there taxed with an infamous reporte and imputation of her honestie shee beinge most innocent therof which was diuulged and spread abroade by their calumnious practise of slaunderous libells reportes and letters to all Princes 5. Did not these lewed mates as soone as they reuolted from the Catholicke Church rebelle alsoe against their Princes and at one instant become enemies of priests Princes soe Stephen Bosgaie the Hungarian and the Emperor Rodolphe his page noe sooner became a Caluiniste The rebellion of the low countries is knowen by their owne edic printed at Francfort 1583. then he made all Hungarie for the most parte to ioyne with the Turcke and to rebell against the said Emperor Geneua noe sooner opened the gates for Pharell and Caluine but they shutt them againste their lawfull Princes The Princes of Germany reuolted from Charles the 5. Emperor as soone as they forsooke their faith and became Lutherans Flanders hath done the like especially such as embraced these newe sects who rebelled against their lawfull kinge and against all his gouernors as againste Margaret Duches of Parma and gouernesse of the same who was threatned to be murthered if shee should in any thinge gainsay them In the same danger was her sonne the Duke of Parma by gunnpouder vilde fire which was prepared for him in a vaute to destroy him and all his traine at Antuerpe and before him Dom Iohn de Austria by the treacherie of one Boniuetius a frenchman Surius hist who was suborned by the Prince of Aurenge to murther him and missinge of their purpose they deuised his death by many other miscreantes Alsoe 1560 at Geneua Caluine and Beza conspired and combined together to murther the kinge and to ransake and destroye all the Courte of France Surius 24 and persuaded Spifamius to be the Architecte of this detestable practise beinge backt and entised therin by Otoman the Turque the cheefe instrumeÌ„tes compassers of which plotte were punished the 24. of March of that yeare Lodowick the 13. Surius 1567. They set vpp and crowned alsoe Lodouicke the Prince of Conde kinge and called him by the name of Lodouicke 13. the firste Christian kinge of the Franckes against the trewe kinge thereof this is proued by Peter Carpenters booke a hugonot who writeth that to noe other purpose were intended all the deuises and machinations of the Causaries soe he calles the hugonotts adiâ—cted to this cause then to abolishe and destroye the Queene mother with all her whelpes and therfore said he Beza chargeth and accuseth the lompishnes and slowe indeuors of the causaries through their quiett rest and peaceable disposition relented in their rancor and malice againste the papistes and the kinge and that he accused he Hugonott princes for not destroyinge and killinge the Princes of France and that in all their assemblies and meetinges they neuer once make any motion of peace of God or his religion but rather of warres troubles tumultes and sedition they alsoe complotted the kinges death at Amboise before the edict of pacification which was anno 1561. 6. The like is read of that vnluckie Luther who wrote and wished the Cittizens of Hall Sur. hist and the subiectes of the Bishopp of Mongontia to putt away or murther their Archbishoppe And called Caesar and all Christian Princes Traitors Tirantts and reprobatts Idem ibid he exhorted all those princes to wash their handes in the bloode of the people and Cardinalls Sur. hist 1568. Did not Farnar the kinges gouernor at Rochell betraie that towne assone as he was infected with Caluinisme and made the same to rebell againste their kinge by the instigation of North Beza commended deceite and that it is good to embrace it sometimes videlicet to faine one thinge and to doe another Also they soughte to murther Herrestus Archbishop of Coline and the Prince Ferdinand his brother What shall I speake of the two kinges of France Francis and Charles the 9. how often haue they rebelled against them and how often haue they soughte to murther them as they haue don Frances Duke of Guise by the instigation of Beza and by the treacherie of Poltrot for they neuer spare to plott the like tragedie when they can bringe the same to passe by whatsoeuer meanes of dissimulation deceite and hipocrisie as they write in their owne Bookes Were not the Ministers of Scotland in the fielde with the Earles of Anguish and Marre and others against his maiestie that nowe is was not their detestable plott of betraying their Countrie and Prince detected by the Earle of Gory before his death For that conspiracy did not Patricke Galoway minister of S. Iohns on Andrew Pollard subdeane of Glasco Iames Carnibel minister of Haddington Andrew Hea person of Panfroe Andrew Meluin professor of
against me alone calling S. Augustine S. Hierom and S. Gregorie the Iustices af the Papisticall kingdome Thus also did that proud Beza charge Origines with blasphemie adding that neither S. Chrysostome nor any of the Greeke fathers did euer declare the trueth simply charged Saint Hierom with shamles errors as inuocation of Saincts and the practise of chastitie or virginitie in the Church Musculus also said that S. Hierom did deserue rather hell then heauen Brentius did charge the first Councell of Nice with foule errors Caluine called the fathers thereof Lunatick and francticke people Musculus saith they were instigated and led by the diuill and that all Councells were pernitiouslie fallen into errors Vrbanus Regius said that in the best tymes of the Church Sathan ouerruled all Bushoppes Peter Martyr called the aunciente Fathers pratlers but no diuines Illiricus reiected the said Fathers Peter Martyr also said that as longe as men relie vpon the Fathers they must be deluded with errors Doctour Humfrie at Oxford said that Iuell gaue a great scope vnto the Papists and did himselfe greate wronge in alleadginge the Fathers for himselfe for what haue we to doe with fleash and bloud The same also Caluine and Peter Martyr wrote Whitakers also vnto Doctour Sanders answered sayinge We care not for your histories Doctour Toby Mathewe said to Father Campion If he should beleue the Fathers he could not be a protestante Beza cried out against Athanasius and the Fathers of the Councell of Nice for that saith the Athanasius found out this Tripartite god he meant the blessed Trinte He said also that he Fathers of that Councell were blinde sophists the ministers of the the beast the bond-slaues of Antechrist 4. The third cause of this mine auersion was because protestantes are hard to be reclaimed for that amouÌ„gest all the sects that euer were none were more inconstant or variable in their Doctrine then the Protestants For neither birdes or beastes as Plinie saith doe watche to breake other birdes egges or destroie others of-springe Plin. natural hist lib. 10. c. 74 as these Protestantes watche to destroye and abrogat the Doctrine which was hatched before them so as whatsoeuer the first gospeller doth settle the whelpe that comes from him doth destroye it as in steede of many examples the confession of Augusta may serue for one so called for that in that citty Colloq altenbar f. 4 39. Colloq altenb fol. 464. the Lutheranes did exhibit to Charles the 5. a booke wherein were written all the articles of their Doctrine which was 50. times chaunged and mangled as they themselues affirme in all which the last is nothinge like the first and soe they call it Cothurnum c. A dislikinge vnto all the rest notwithstandinge Luther said it to be Fundamentum quod hactenus papistis opposuimus The fundation which hitherto we opposed against the Papists the grounde of our religion according to the word of god and the onlie rule of the peace and establishinge of traÌ„quillitie in Germany saith he but in very trueth was the cause of all the warres and troubles thereof and which was abolished out of Germany yea out of Augusta it selfe and within fewe yeares became zuinglians Zuingfeldians and is in noe place accepte in Saxonie For other sectes with which that miserable Country doe abounde being in nuÌ„ber 20. as Stanislaus Rescius describeth carrienge with theÌ„ all the sway did steppe in amoungest them and so at the last Luthers Doctrine was vtterly reiected Count Palatines Country can beare witnes of this mutabilitie which from Zuinglianisme turned to Lutheranisme againe from Lutheranisme to zuinglianisme Smidlerus in vita Bullen f. 15. As also vpper Germany when one Prince or great superintendent dies the people after their death doe change their religion 5. England alsoe cannot denye this to be true which a certaine Pope many hundred yeares prophesied of them saying English men of all natâ—ons are most inconstant and waueringe in their faith the time shall come saith he that when Christendom shall haue most neede of them they shall suarwe from their faith and fall into sectes and heresies For in our daies it changed her religion 4. times within 30. yeares vnder kinge Henry the 8. kinge Edward his sonne Queene Marie and Elizabeth And as Fox saith kinge Edward beinge a childe after his fathers funerall by the instigation and settinge on of his Vncle the Duke of Somersett did abolish the religion which his Father had by lawe ordained viz. The six articles containing 1. The trueth of the Reale presence 2. That both kindes for all persons are not necessarie 3. That marriage of Priests is prohibited by the lawe of God 4. That Vowes and votaries are confirmed by the lawe of God 5. That the Masse is agreable to Christes instâ—tution 6. That Auricular confession is warranted by the word of God This kinge sett foorth two bookes of reformation afterwards a third These articles of our faith were made at one parlemente by the said kinge Henry the 8. and were abrogated as superstitious inuentions by another ParleameÌ„t Anunas menstruas fides as Hillarie and S. Basil say of the Arrians euery newe yeare and moneth a newe faith And what I pray you can be amoungst Christians more disgracefull then this For ought not our ReligioÌ„ euery article thereof to be as the same S. Basil saith eadem heri hodie in saecula to admitt noe change but to continewe his vigor aswell yesterdaye to daye as alsoe for euer According whereunto our Sauiour alsoe saith that heauen and earthe shal passe but my wordes shal not passe nor any iott nor sillable thereof till al be fulfilled Is there any Christian to be found who dares be so bould to say that our Parlament exceedeth the power of God But god by his absolute power as Aristotle and all diuines and Philosophers affirme cannot make two contradictories or contraries to be trewe because of the implication therein for if the one be trewe the other must be false and truly noe more can these opposite and contradictorie Parleaments be possiblie true 6. The 4. cause was that Protestantes make but a mockery of all religion for that they follow Nicholas Machauailes precepts holding that the Catholike religion is a hinderance to state and that Princes shoulde followe that religion though the groundes thereof be neuer soe false which doth aduance their present estate but contrarie to this S. Thomas saith that wisdome and power are companions of trewe religion which when it faileth the power of state alsoe faileth non veniat anima mea saith S. Bernard in Concilium eorum qui dicunt c. my soule shall not follow their Councells who say that the exaltation and and peace of the Empire will hunder the peace of the Church If Iustice be a vertue to giue euerie man his owne to giue to Cesar his owne and to God his owne how doth the Prince
diuinity in S. Andrewes and diuers others cheefe ministers of that Contry flye into England and for this traitrous fact were there receaued and cherished Did nott Robert Pont and walter Baquanquell minister by the instigatiō of Iames Lanson cheefe preachers oppose themselues against his maiesties edict that now is publickly at Edenborough Did not these ministers demaund of his maiestie also to be admitted in parleamēt aboue their bishopps Is it not one of their cheefe articles that it is heresie for any kinge to call himselfe head of the Church within his realme A prosecution of the laste Chapter that heresies are the causes of troubles and disquiettnes CHAPTER V. THe other reason of these reuolutions is the fauor that kinges Princes doe giue vnto heretickes when they doe not in time punish them or at leaste ridde their Countries of them because that kinges or Princes growinge forgettfull of God haue a more respecte to their temporall commoditie then vnto the will of God or the good of his Church thinkinge by their owne industrie and reason of estate themselues and their estate be sure and secure yet God almightie doth often suffer them to fall into great miseries and calamities and their kingdomes to be ouerthrowen and ruynated Tripert hist. lib 8 cap. 13. Theod. l. 4 Valent. an Arrian Emperor did send against the Goathes his great Captayne and a deuout Catholicke who was called Traian and was ouercome by them when he retourned he reprehended him called him Couard he answered it is you and not I that haue lost the victory for that you haue forsakē God he gaue the victory to the Barbarians against thee Also the said Emperor in his iourney against those Goathes was mette by the holy Monk called Isacius who said vnto him whether doe you goe hauing God against you Theod. l. 4 cap. 30. Metas in vita Isacij for against him thou makest this warre c. giue ouer thy warres against God and he will giue ouer his warres against thee 2. Valentinian the younger who being deceaued of his mother Iustine Theod lib. cap. 14. did fauor the Arrians was put to flight by Maximus the Tyrante who made himselfe Emperor and soe Theodosius the great did write vnto him that is was goods iust iudgment Carol. Sig. lib. 9. that he should suffer that infamy for that he forsooke the trewe Christian catholicke religion and fauored the enemyes thereof So Winceslaus the 12. Eneas Syl. hist Bohemia c. 35. kinge of Bohemia by his false reason of estate giuing tolleration vnto the hereticks was both by them depriued of his life and kingdome 3. Boleslaus Prince of Polland In Chron. lib. 6. hist. Polo did suffer the people of Prusia to renounce their Christianitie and liue in Idolatrie for which they sent him a verie riche present but was after ouerthrowen by them with the ruyne of all the kinges and the nobilitie of Polande Sabel Aeneas 8 c. 6 Carol. Sig. de regu Genebr in Chron. An. 607. 4. Nicephorus Cōstant for that he fauored secrettly the Manichees was ouerthrowen slaine by the Bulgares The like example wee haue of Gessulfe Duke of the Lombardes who for fauoringe the Arrians his armie beinge ouerthrowen was slaine himselfe by the Auoros whose wyfe betraied the Cittie wherin shee and her husband liued to the captaine generall of them thinkinge to marry him after but shee first was dishonored in her bodie and then hanged a liue vppon a Gibbett Num. 16. 5. Not without cause did God say vnto Moyses departe from the Tabernacles and tentes of wicked people and touch nothinge that belonges vnto them 4. Reg. 17. God sent liōs amoungst the people of Samaria for hauinge Idolls Geneb in Chron. both to kill and destroy them wherfore the Cittie of Parris hath this for a monumente engrauen vppon her gates one God one kinge one faith one lawe 6. Hence it is written by the holy Ghoste in these woordes All the kinges besides Dauid Ezechias Iosias sinned and that the kings of Iuda forsakinge God and his lawes were with all their kingdomes deliuered vnto others and their glorie to strangers and although Dauid did committ adulterie and soe Ezechias alsoe offended by his ostentation 2. Reg. 11. Isa 39. yet because they forsooke not their faith and religion nor made shippwracke thereof it is not counted that they sinnned for that to forsake our faith is the greatest sinne that is That God doth extende the rodde of his wrath vppon Princes and Common welthes infected with heresies CHAPTER VI. 1. THe sore punishmente and affliction by which almightie God doth prosecute this wickednes many authors doe treate therof esepcially the ecclesiasticall histories Designis Eccl. lib. 5 cap 11. signo 16. and of late Thomas Bozius For none are more prone to wantones riotous misdeameanors which euerie Heresie bringes with it then Princes because commonly they are brought vpp without due chastisment and correction and because each man soothes them to flater and misreporte the truth As also because they are loath to submitt themselues to the ecclesiasticall discipline and censure of the Church or to acknowledge anny spirituall power in the Church of Christe to constraine them as it doth heretickes of whom it is said by the prophet and proued by experience that the nation and people that serueth her not shall perish whosoeuer obeieth her not must be accounted as Ethniques yet to mantaine their absurde heresies they doe labour to deface and infringe her authoritie as wee see in all ages yea onlye the disobeinge the authoritie of the Church and the censure of S. Peter and his successors is the cause of all the heresies that euer were and the Princes that hearken vnto them and forsooke the Church by defendinge them were vtterly destroyed with their states For what punishment doth he deserue that vnder the pretence of Christianitie makes warre against Christ and he that shall call himselfe the childe of the Church destroies and rayses a flame therein all which examples it were to long for me to repeate for I will not alleadge here the dolfull and ruynous example of Constans and Valens Emperors who were enemyes of the Church neither of Hunericus kinge of the Vandals neither of Basiliscus the capitall enemie of the Councell of Chalcedon who was depriued of the Empire by Zenon neither of Zenon himselfe which was buried aliue by the comaundement of Ariadne his wife nether of Heraclius which in the beginning was a catholicke and a valiant Prince but after became an heretick Ionas 1.3 ibi Ion Paulus Diaconus lib. 7. c. 1. Carol. Sig. lib. 7. de occid imp and lost soe many noble Prouinces in the Easte and dyed of a most shamfull disease nor of Anastasius vnto whom a vision did appeare of a terrible and dreadfull man with a booke in his hande who opened the booke in the which the name of the said Anastasius was
I shall not bewaile trulie at lenght after all their great security they shall haue a sudden fall and let them take example by the dolefull ouerthrowe of others that haue lead their liues in pleasures and haue abused their power againste godes Church and the members thereof let all men knowe that all heresies be fatall ominous and vnfortunate especially to the first professors thereof Vltio sanguinis seruorum tuorum qui effusus est introcat in conspectu tuo gemitus compeditorum Psal 7. Whether there be nothing that the Protestants affirmatiuely beleeue confesse and professe but the Church of Rome doth beleeue the same and cannot be denyed by Catholiques but that they are most auncient and consonant with the word of God CHAPTER I. 1. ALl Heretiques say as Lactantius reportes that their owne religion is verie good and agreable to the word of God Lib. 4 diuinist cap. vlt. and better then others It is naturall to euerie beast according to Pliny to thinke his owne shape more beautifull then the rest Plin. lib. 8. cap. â—4 Plin. ibid. yea such as are most deformed thinkes themselues most beautifull as the Apes doe which though they do counterfeit mens shapes or gestures neuer so much cannot be said to haue the forme of men so these sectaries though they like Apes in imitation haue taken from vs some partes out of the Masse as may appeare and in their spirituall courtes visitations conuocations and excommunications although in deede none ought to excommunicate but he that can absolue they by their owne doctrine cannot absolue therfore they cannot excommunicate yet for all that they cannot be said to haue the trewe forme of Religion or the trewe Church for the ecclesiasticall forme and gouernment of your Protestantes is reiected by the Puritantes contemned by the ministers of Caluine and Beza and other Hugonottes of France as part of the reliques of Antechrist your common praier booke being called by them in contempt the missall of England Yf such as yow yourselues cales protestants do disprooue your Religion to be altogether against the woord of God how much more will the Romish Church say the like who doe differ from yow almost in euerie point 2. In the Booke of dangerous positioÌ„s in the 9. chapter set forth Anno 1593. by Doctor Bancraft of Canterburie it is alleadged that the Puritants do say of the comon booke of publick praiers videlicet that it is full of corruption and that many of the contentes thereof are against the woord of God the sacramentes wickedly mangled and prophaned therin the Lordes supper not eaten but made a pageant and stage play that their publique baptisme is full of childish superstitious toyes so many Puritants did write against it that England will neuer do well vntill that booke be burned 1. admonitio ad Parla pag. 9 41. 43. Also the superintendeÌ„t of Rateburge and the cheefest ministers in Germanie hauing read Caluines woorckes printed An. 1592. at Francfort In timore Domini saith he legi relegi dico in Christo Iesu c. Caluinistarum lib. 3. in pref Apost lib. 1. a. 2. fol. 9. I haue read and perused them the space of 23. yeares I auoutch it before IESVS Christ saith he that all the Caluinistes do nourish in their breastes the Aryan Turkish ympietie and that they open windowes and gates for Arianisme and Mahometisme as our bookes publickly set forth do manifest the same and so brought an example of Adam Newser the cheefe Pastor of the Church of Hedelberge Ibid. f. 9. who from a Zuinglian be came an Arian and afterwardes a Turcke which three sectes I meane Caluinisme Arianisme and Mahometisme Iohn Schutz in lib. 50. Causarum causa 48. another protestant Doctor calles them three briches of one cloathe and that fellowe hauinge gone vnto Constantinople Anno 1574. did writt that none became an Arian which first was not a Caluinist and brought example of Seruetus Blandrata Alciatus Franciscus Dauidis Gentilis Gribaldus Siluanus and others 3. There was printed a booke 1586. at Iena in Saxony by a Lutheran minister the Tittle whereof was An admonition from the woord of God that Caluinistes be not Christians but Iewes and baptized Mahometts Also 2. yeares afterwards another was set fourth at Tubinge by Philipp Nicholas minister the tittle whereof was a detection of the Caluinian sect to agree with the Arians and Nestorians in the groundes and foundations of their religion and that no Christian can ioyne with the Caluinistes but that he must defend the Arians and the Nestorians Sleid hist lib. 19. An. 47. Bernardinus Ochinus being the first principall Apostle of England in kinge Edwardes his dayes with Peter Martyr Martyne Buzer Okinus in lib. dialog Zanchius de vno Deo Beza ep 1. par 11. Bal. in pref act Rom Pontific Calu. lib. 1 de scandalis pa. 136 An. 1593. pag. 44. and Paulus Phalangius vnto whose direction both the vniuersities of England were comitted did oppugne the blessed Trinitie the deitie of Christ and of the holy Ghost so as Beza called him the fauorer of the Arian heresie and a scoffer at all Christian religion yet neuerthelesse one Iohn Bale somtimes Bishopp of Ossorie in Ireland calles this Bernardin and Peter Martyr the light of the Ghospell of England and Caluine saith that the said Bernardine was borne for the happines of England It is said also in the suruey of the pretended holy discipline printed at London that the sect of Caluinistes is a cancker and another Thalmud which by their wicked rebellion against their lawfull Princes haue founded their ghospell and Church which by their intollerable arrogancy do oppose themselues against all sacred Doctors against all venerable Councells and against all the florishing Churches that euer were from Christ his tyme vntill our dayes that there is no place of Scripture which they do not wrest from the lawfull sense thereof neuer before knowen by the Church of God and that it had beene good for England that none brought vpp in the filthie schoole of Geneua or Scotland had euer entred into England 4. Conradus a Protestant writeth that Caluine sayeth that the merittes of Christ cannot preuaile against the iudgment of God Also he affirmed Caluine to write that the blood of Christ was of no force to blott out sinnes and that aboue 1500. yeares it was putrified fo 84. 85. 87. Curaeus in spongia fol. 250. Erast pag. 29. Fridericus Borussius pag. 45 Osiander in confess haue written the like impietie with many other blasphemies which yow may read in the Caluini Turcismo lib. 4. c. 22 Other Lutheran writters make bookes of the contradictories and contradictions of Caluine Caluini Theolog. lib. 1. f. 85 Luth. lib. de Sacrament fol. 376. Orthodox Conf. en le Tigurine tract 3. fol. 127. Luth. tom 6. Ienues Germa fol. 257. the tittle whereof is called Laberinthi inextricabiles contradictionum The intricatt Laberinthes of contradictions
be vsed but that and this he did to mantayne his opinion Also when his children kinge Edward and Elizabeth came to the Crowne and held contrarie opinions they caused contrarie translations to be published Fox ibid. Vulgar translations of scriptures profitts nothinge vnlesse wee knowe the true sense of them as for the true sense the protestantes giue vs no rule at all for the same For in England they cannott iudge of the controuersie of religion by the scriptures because they are bouÌ„d by their â—awes to beleue according to the will and decree of the parleament howse and of the kinge And in other protestant countries where the parleament or the wil of a prince is not of force there are so many sects and heresies as they cannot be reclaymed euerie one wreasting the scriptures to his owne priuate and fantasticall opinions for the Protestants doe not care for the vulgare translation vnles they may peruert the sense thereof according to their owne turbulent braines 8. Neither is there any people that doe reuerence and honor the scriptures more then those of the Catholick religion Which as S. Paule saith 2. Cor. 4. doth renounce the adulterating of the word of God wicked constructions deceitfull interpretations and sinister application thereof which is common to heretiques as Luther affirmeth that the roote of all heresies hath bene the scriptures yea he added that the scriptures ought to be called the booke of heretiques There is neither iott nor sillable in the scripture but the catholique church doth imbrace allowe the same as written and sett downe by the holie ghoast and although the priuate spiritt of some haue thought some bookes of the sacred scriptures not to be canonicall yet the whole catholique church hath receaued them hath taken awaie that doubte Touchinge the bookes of the old testament videlicet Iudith Tobyas the booke of wisdome Ecclesiastes the two first bookes of the Machabees and of Baruch as alsoe of the newe as the Apocalips the Epistle of S. Paul to the Hebreues the Epistle of S. Iames the 2. of S. Peter the 2. and 3. of S. Iohn and therfore the heretiques of this time doe not allowe those for that some in tymes paste haue doubted thereof Did not S. Tho doubt also of Christs resurrection and therfore ought he or wee doubt thereof still Christ hauing manifested his scarres and his woundes vnto him Euen soe though some learned men haue doubted of those bookes yet by the vniuersall consent of the church these bookes were made knowen to be Canonical scripture As concerninge the booke of Iudith the councell of Carthage vnder Aurelius Bishopp thereof Innocentius the first Geâ—asius with 70. Bishoppes the councell of Florence vnder Eugenius the 4. haue pronounced it to be canonicall as also of the booke of Tobie Ecclesiastes and wisdome As for the two bookes of Machabes the Canons of the Apostles the author whereof is said to be S. ClemeÌ„t in the ende thereof the two bookes of the Machabees are inserted as Canonicall those two bookes are confirmed by Innocentius the first and by the councell of Carthage and confirmed by the 6. Generall councell in such like manner the said 2. bookes are coÌ„firmed both by the two generall councells of Florence Aug. li. 18 de ciuit Dei c. 16. con Gaud. epist lib. 2. cap. 23. and Trentt and as S. Augustine saith that the Churche and not the Iewes doth allowe the Machabees for canonicall and not onlie S. Augustine doth produce wittnesse out of them but also Ireneus Tertul. Cyprian Chrysost and others soe as to doubte of these bookes is rather the infidelitie of the Iewes then the faith of the Christians especially when the Church hath once decreede the same and soe are all the rest of the said bookes made Canonicall by the Church and by her determination which is of greater force to allowe or disalowe of them as also of the true interpretation of them then all the priuate spirittes in the world vnto whome all priuate mens iudgment ought to submit themselues Basill the greate and S. Gregorie Naz. being the cheefest diuines amoungest the Grecians and hauinge cast awaie all other bookes they recollected themselues to studie the holie scriptures the true meaninge and interpretation thereof as Ruffinus testifieth Ruff. lib 2. cap 9. in Eccl hist they gathered out of the authoritie and comentaries of their predecessors not of their owne priuate presumption or proper imagination Gal 2. Aug. lib. 28 in Faust c. 4. 9. Did not S. Paule beinge an Apostle before he preached the Ghospell goe vpp to Hierusalem that he might confer with S. Peter Lucc 22. Iames and Iohn and especiallie with Peter touching the preaching and expoundinge of the Ghospell for that our Sauiour did praie particulerlie for S. Peter that he should not faile in his faith vnto whome he promised the assistance of his holie spiritt If this soe great a doctor beinge illuminated by Christe and receauinge his ghospell froÌ„ him did neuerthelesse conferr the same with S. Peter the foundation of the ecclesiasticall Hierarchy the Pastor of Christs sheepe the captaine of his armie the sonne that shineth in this hemispher of christendome and heade of the misticall bodie of Christe which is his church how much ought others to doe the like which haue not so much securitie nor soe good a warrant to be fauored and inspired of God as he had Howe can wee thinke or beleeue that heretiques can vnderstand the scriptures who haue not the spiritt of God to instruct them in the knowledge thereof For as no member of the bodie hath the spiritt of the bodie vnlesse it be vnited and ioyned to the bodie soe noe member of the misticall bodie of Christ which is his church hath the spirite thereof that is separated froÌ„ the same Wherevpon S. Augustine saith nihil magis debet christianus formidare c. there is nothinge that a christian ought to feare more Aug trac â—7 in Iohn then to be separated from the bodie of Christe for if he be separated and disunited from the bodie of the church he is not a member thereof and if he be not a member of the same he is not quickned by her spiritt and whosoeuer hath not the spiritt of Christe as the Apostle saith he is not his it is the spiritt that quickneth the flesh auaileth nothinge Therfore you beinge not in the Church vnto whome the spiritt of God is promised to direct her in all trueth and to guide her from all errors and heresies wee ought not to beleue that you haue the knowledge of the scriptures or the true vnderstandinge or interpretation thereof for it cannot stande with any reason or rule that this spiritt of trueth can be in turbulent mindes or malicious heades as hetiquees be Esa 66. qui non requiescit nisi super humilem mansuetum trementem sermones suos neuer resteth but vpon the humble and meeke
the order of the tradition which was then deliuered vnto them to whome they comitted the church to the which many nations of those barbarous people that haue beleeued in Christe doe consente without letter or inke hauinge saluation written in in their hartes and keepinge diligentlie the tradition of our elders and soe S. Hier. saith cont Heres 9. The creede of our faith and hope which beinge deliuered by tradition from the Apostles is not written in paper and Incke but in the tables of the hearte and this is in the church booke also wherby wherein shee keepeth faithfully all trueth in the hartes of those to whome the Aposles did preach And therfore S. Paule saith 2. Thes 2.15 Brethren stande hold the tradition which you haue learned whether it be by worde or by epistle not only the thinges written and sett downe in the hollye scriptures but all other truethes and pointes of religion vttered by worde of mouthe and deliuered and giuen by the Apostles to their schollers And so S. Basil saith thus I accompte it Apostolique tradition to continue firmlie euen in vnwritten traditions and to proue this he alleadgeth this place of saint Paule â—n the same booke cap. 17. and saith if wee once goe aboute to reiecte vnwritten customes as thinges of no importance wee shal ere wee beware endamadge the principall partes of our faith and bringe the preachinge of the ghospell to a naked name and so example of these necessarie traditioÌ„s he named the signe of the Crosse prayinge towardes the easte the wordes spoken at the eleuation or shewinge of the holy Euchariste with diuers ceremonies vsed before and after baptisme with three immersions in the fonte the wordes of abrenunciation and exorcismes of the partie that is to be baptised and what scripture saith he taught these and such like None trulie all cominge by secret and silent traditions c. S. Hierome reckneth vpp diuers such like traditions Hieron in dialogo Lucife c. 4. epist com Luci 28. willinge men to attribuit to the Apostles such customes as the Church hath receaued by Christians of diuers Countrie 5. S. August ad Genn saith Let vs holde faste those thinges that are not written but are deliuered vnto vs which beinge generally obserued in all places of the worlde wee must thincke them to come from the Apostles or from the generall councells which oughte to be of greate authoritie in the churche of God and whosoeuer will dispute hereof ought to be counted of most insolent madnes S. Hier. ad Luc. wee must obserue the traditions of our Ancestors S. Paule comaunded vs to submitt our selues to our pastors and teachers S. Augustine saith wee learne by tradition that children in their infancie shoulde be baptized de gen ad liter 101. 23. Tradition caused him to beleeue that the baptized of heretiques should not be rebaptized by tradition onlie he and others condemned Heluidius the heretique for denyinge the perpetuall virginitie of our Ladie and without this noe Arrian noe Macedonian noe Pelagian noe Caluin will will yealde Wee must vse tradition saith Epiph for the scripture hath not all thinges and therfore the Apostles deliuered certaine thinges by tradition S. Iren. lib. 3. 14. saith that in all questions wee must haue recourse to the traditions of the Apostles teachinge vs withall that the waie to true apostolicall tradition and to bringe it to the fountaine is by the apostolicall succession of Bishoppes but especially of the apostolicall church of Rome declaring in the same place that there are manie barbarous people simple for learninge but for constancie in the faith moste wise which neuer had scriptures but learned onlie by tradition Tert. lib de corn reckoneth vpp a great number of christian obseruations or customes as S. Cyprian in mannie places doth whereof in fine he concludethe of such and such If thou require the rule of scriptures thou shalt finde none tradition shal be alleadged the author custome the confirmer and faith of the obseruer Orig. he mil. 5. proueth the same Dyonisius Areopag referreth the oblation and prayinge for the death in the lyturgie or Masse to an Apostolicall tradition Soe doth Tertull Aug. Chrys Damasc alleadge Also wee mighte add that the scriptures themselues euen all the bookes of the Byble be giuen vs by tradition else should wee not take them as they be indeede for the infallible worde of God noe more then the worcks of S. Ignat. S. Aug. S. Dion and the like 6. The true sense alsoe of the scriptures which Catholiques haue and heretiques haue not remayneth still in the Church by tradition the Creede is an Apostolicall tradition Ruff. in expo simb ad principium Hier. Epist. 61. cap. 9. Ambr. ser 38. Aug. de Simb ad Cath. lib. 3. cap. 1. Alsoe it is by tradition wee hould that the holie Ghost is God therfore Macedonius was condemned in the 2. Naz. lib. â— Theol. councell of Constantinople for an heretique for that he denyed the same because in the scripture this name is not giuen vnto him for in the scriptures manny thinges are said to be such by Metaphors which are not soe indeede as that God is a sleepe that he is angrie that he is sorrye although noe such thinge is in God as alsoe manny thinges that are such and yet are not mentioned in the scriptures God to be ingenitus with manny such attributes as Trinitie parson consubstantialitie hypostasis vnto hypostatica homousion and because the Arrians did not yelde vnto the same not findinge them in the scriptures they were in the councell of Nyce condemned for heretiques And althoughe the verie wordes be not in the scripture yet they be collected of the sence of the scriptures And soe S. Cyrill Cyrill l. 1. dialogoruÌ„ de trinit of that place of scripture Ego sum qui sum I am the same that is doth gather that the sonne is consubstantiall with the father although the worde consubstantiall is not founde in the scriptures So the catholique Church in all ages out of the sense of the scripture doth gather that wee oughte to pray vnto Sainctes to pray for the deade that there is a Purgatorie althoughe the verie wordes themselues be not there And when S. Paule did speake of the holy Eucharist he broughte noe scriptures to proue it I haue receaued of our Lord saith he that I deliuered vnto you he alleadged nothinge but tradition which he had receaued from our Lorde that a woman ought not teache in the Churche that a womaÌ„n ought to be couered that the man oughte to be bareheadded that the Bishoppe ought to be husband of one wife he alleadginge nothinge but the custome if any man would be captious or contentious he did oppose against theÌ„ the custome of the Churche saying wee haue noe such custome nor the Church of God and whosoeuer despiseth these thinges he doth not despise man but God And therfore wee are referred by the holie
the sicke person to send for the priests which should annoile him and praie for him those that S. Paule called Priests afterward he called Bishoppes but it is manifest that none can be a Bishopp without he were a Prieste a Bishopp beinge a degree aboue priest-hoode if therfore in the newe testament there be Priests selected from the people they ought to sacrifice and offer S. Hebr. 5. Paule saith euerie high priest taken from amonge men is appointed for men in those things that pertaine to God that he maie offer giftes and sacrifices for sinnes Therfore besides the bloodie sacrifice of Christe vpon the crosse there must be a sensible and a common sacrifice instituted of God and that soe noble as euerie one cannott offer the same Clemens lib. 1 coÌ„st apost c. 1. 13 Clemens saith Post assumptioneÌ„ Christi nos oblato secundum eius ordinationem sacrificio puro incruento constituimus Episcopos presbiteros diaconos numero septem wee after the assumption of Christe accordinge to his institution haue appointed Bishopps Priests Deacons in nomber seuen for this pure and vnbloodie sacrifice S. Hierom saith if it be commaunded to the laie people to abstaine from their wyues for prayer Heir resp ad Titum how shoulde wee thincke of the Bishoppe which is ordained to offer this vnspotted sacrifice aswell for his owne sinnes as for the people S. Cyrill of Hierusalem calleth the Masse a spirituall sacrifice by reason of the bodie of Christe which is spiritualized by the diuinitie and is spirituall in deede though not in substance yet in qualitie and manner of existence Cyrill ca. 4. myst Anacletus ep c. 2. Sother de consecr dist Anacletus commaundeth Bishoppes and priests not to sacrifice without wittnesse to assist them Sother Pope commaundeth two at leaste to be present because the Prieste saith Dominus vobiscum orate pro mâ— Euaristus willeth that the places wherin Masses should be said be consecrated and that alters should be sacred by chrisme Pius the first telleth how that Eutropia hauinge giuen her howse to the poore he celebrated Masse with the said poore Christians Clemens the first Ep. 3. forbiddeth to saie Masse but where the Bishopp will assigne S. Gregor l. 7. regist epist 63 â—oui 2. Isid lib. 1. de oâ—ijs cap. 15. Gregorie did write vnto the Bishopp of Syracusa and Isidorus that S. Peter did institute the order of the Masse and it seemeth saith Oâ—igines to pertaine to him onlie to offer continuall sacrifice who deuoted himselfe to continuall chastitie orig lib. 1. contra celsuâ— And in the 8. booke of the constitutioÌ„s of the Apostles as S. Clement dothe affirme Clement const 8. Eâ—odius was made Bishoppe of Antioche by S. Peter and afterward Ignatius by S. Paule 14. This sacrifice as it hathe many names in holy scripture soe it is expressed of the old fathers with many significant tearmes Dauid called it the sacrifice of praise Psal 49. Psal 4. the sacrifice of iustice a waie to see the saluation of God of Daniell it is called Iuge sacrificium Malaâ—h 1. Luc. 1. Matt. 5. Iud lib. 4. cap. 34. 1. cap. 5. 1. Cor. 10. Heb. 10. Act. 2. Cle. Const Apost l. 8. cap. vlt. Dionys Areop cap. 3. de caelest Hier. the daylie and continuall sacrifice a pure oblation of Malachias the sacrifice of Iuda and Hierusalem the bloody lambe of S. Luke of S. Mathewe the oblation that should be offered at the altar of the Apostle it is tearmed our pasche the table of our Lorde of S. Luc the fraction or breakinge of the bread and also in a liturgie of S. Andrewe it is called a lambe sayinge I offer daylie a lambe vnto God which when it shal be eaten it shall remayne whole and sounde The councell of Nice calles it the lambe that takes awaie the sinnes of the worlde S. Clement calls it the pure and vnbloodie sacrifice S. Dionysius the oblation of the liuely hoaste S. Martialis a sacrifice and a cleane oblation Ireneus the newe oblation of the newe testament S. Cyprian a trew perfecte sacrifice S. Athasius an vnbloodie immolation Eusebius Cesar and S. Chrysostome a dreadfull terrible and euerlastinge sacrifice most honnorable others call it a singuler sacrifice excellinge all the sacrifices that euer were Others a true vnbloodie vnspotted perfect hoast our daylie sacrifice our Lorde his lambe S. Aug. the sacrifice of our price and redemption the sacrifice of our mediator S. Gregorie calls it the healthsome hoaste the hoast of oblation others call it the sacrifice of christians c. with many such pithetons and last of all S. Paule calles it Consummatio Sacramentorum the accomplishinge of the Sacramentes 15. Besides traditions of the Apostles decrees of all generall councells authoritie of all the fathers and holie doctors and the common and vniuersall practise both of the greeke and latine churche many irrefragable and approued reasons there are to confirme the infallible trueth of this blessed sacrifice For Christ is a Prieste for euer and by his death deserued to haue the order of euerlastinge priest-hoode and therfore an euerlastinge sacrifice for this sacrifice cannot be euerlastinge either for the oblation once offered vpon the crosse or for the oblation once offered at his last supper but it is eternall and euerlastinge by the sacrifice which daylie in all the worlde he offereth by his Priests and ministers euen vnto the daie of iudgmente And soe Oecumenus saith that Christe is a Prieste foreuer not for his passion but in respecte of this presente sacrifice Oecum ni Cathena Psal 109. by which that great Priest doth offer sacrifice Theophilast Eusebius Caesar in lib. de demonstratione Euangelica Haimo in epistola ad Heb. and many other fathers say that Christ is the high prieste or the great priest accordinge to S. Paule or the greatest bishoppe accordinge to all and not Metaphorically but properly therfore he oughte to haue inferior Priests vnder him that shoulde also offer otherwise he shoulde not be called the greateste for a supreame order or power hath a relation to an inferior The perfecte priest-hoode of Christe ought to take away the impefect priest-hoode of the old lawe and as he instituted a newe lawe so he ought also to institute a newe priest-hoode for euerie lawe oughte to haue his Priesthood which should interprete the law as it is said by Malachias aske the lawe of the Prieste Malac. 7. Deut. 9 the lippes of the Priests shall keepe wisdome and as it is said in Deut. if there be any harde or doubtfull question betwixte stocke and stocke c. goe your waies to the Priests and whatsoeuer they shall comaunde yow to doe doe it and as he tooke awaie the olde lawe so he tooke also the olde Priesthoode and as two lawes cannot consist soe two priest-hoodes cannot remaine Libr. 1. Mac. c 1 Radix peccati the of-springe of mischeefe Antiochus that he
mooveables they had all was sould and the price thereof brought before the Apostles And this they did as they were obliged by â—owe and as votaries they accomplished the same as saint Hierome expoundeth related by Platus de bono statu religiosi vpon that place of the Actes where Ananias with Saphira was stroken dead by S. Peter for reseruing to himselfe parte of his goodes which he had gotten for the land he sould Act. 5. For you said he did not lye to man but to God but had not he promised the same he should not haue bin taxed with that impuâ—ation of a ly against the holy ghoste nor so sore a punishment would haue bin inflicted vpon him had it not bin in his free choise to bringe the valew and price of all his goodes vnto the Apostles And S. Hierom saith Act. 2. that the state of the Christians in the beginninge was like vnto that of the Monks in his owne tyme in such sorâ—e that none had any propriety of goods none rich or poore amoungst them In descriptione Ecclesiae apud Philonem Act. 2. theire patrimonie was equally distributed euerie man receiuinge an equall portion they imployed their study and their tyme in prayers psalmes reading and other religious exercises as S. Luke and Phylo doe reporte Cass 2. lib. cap. 5. col 18. c. 5 2. Cassianus testifieth that this religious discipline of monasteries and conuentes was not only begunne by the Apostles but also was much increased and augmented by them and much more by their immediate and next successors men and weomen were disioined and sequestred one from another absteining from wedlocke communication of flesh and bloud and from all idle and friuolous conuersation of worldly vanities And therefore for solitarines they were called Monkes and for communitie of all thinges amongst themselues they were called Cenobitâ— Hier. in vita Mar. This religiouse discipline and strict profession was first practised by saint Marke the Euangeliste as S. Hierom Cassianus doe auouch for not only at Hierusalem and Alexandria this order was established but in other partes of the world as in Ethiopia the daughter of the Kinge there was consecrated vnto God by saint Mathew the Apostle holy Thecla by saint Paul in Grecia Domitilla by saint Clement at Rome in Fraunce saint Martha the good hostesse of our Sauiour erected a monasterie by Marcells in a place very remote where she with other religious weomen liued most vertuously 3. Dionys de Eccles Hier. c. 10 in descrip Eccles in vita Mar. Dionysius Areopagita saint Paules disciple declareth at large not only their increase in his owne time but also of their profession ceremonies and honour they haâ— in the world Philo the Iew which spake with saint Peter at Rome did write a booke in the commendacion of the professors of this religious profession thereby to extoll his owne nation for that they were so vertuously addicted Euseb 1. Eccl. hist cap. 17. Tert. de veland virg â—0 q. 1. ca. virginis Eusebius allso alleadgeth Philo and largely setteth downe his wordes to this purpose Tertullian wrote a booke of the vailing or mourninge of Virgins So wee read a decree of Pius the first Pope of that name being set foorth Anno 147. of the order in consecrating of virgins which order or ceremonies saint Ambrose and saint Eusebius sett downe Lib. de inst virg c. 17. Euse c. 4. Also Iustinus martyr Apologetico 2. pro christianis Clemens Alexandrinus ad stromatum 2. Ignatius disciple to saint Iohn the Euangelist ad Tarâ—enses S. Cipr. lib. 1. epist. 11. and Origenes Homil. 17. S. in Luke doe write of the order and consecration of Virgins Ruff. l. 10. hist Theod. l. 1 cap. 18. Ruffinus and Theodoretus doe write when S. Helena went to Hierusalem to finde out the crosse of Christe that then she founde virgins there dedicated to God and all auncient writers that euer wrote were not forgettfull of virgins vowes and votaries with which the Churche of Christ florished in all ages Of the increase of religious orders and how the same continued from time to time vntill our dayes CHAPTER III. 1. THe church of Christe hauing no intermission or time of breathinge from the cruell and terrible stormes of bloody persecuting tirantes for the space of 300. yeares when all the princes of this world complotted all deuised pollicies extended their force exercised theire bloody imbruementes to destroy her no prince or monarche being a christian vntill Constantine the greate about the yeare of our Lord 305. became a christian at which tyme the church florished in great peace and prosperity This religiouse institution of Virgins increased also by the great saint Antony the Moncke of Egipt commonly so called for his great sanctity austerity of life contempt of the world mortification of his carcase hatred of himselfe and inflamed charity towardes God and althoughe wee reade there were religious places wherein this religiouse profession was exercised Athan in vita Anthonij yet as saint Athanasius writeth he was the first that reduced and trained them to the order of monasticall rules and discipline instructing them with the rudimentes of this spirituall warfare and that vnder the gouernment and leading of others from whome like the industrious Bee he collected certaine spirituall honie as well for his owne education as for the instruction of others his resplendent sanctity being a shining light in the whole world by his blessed examples all the desertes of Armenia Scithia Nitia and both Thebaidas were replenished with monasteries all which were directed by the prouident care and wisdome of the said S. Antony being as it were their father generall whome others imitated and followed as S. Hillarion who was another S. Antony who founded first monasteries in Palestine as S. Hierom saith Our Lord Iesus hath old S. Antony in Egipt he hath younge Hilarion in Palestine and so others followed his steps and many monasteries learned from his the precepts of a celestiall life 2. In the same tyme also S. Basill the great so called also for his great learninge and sanctity instituted in Greece monasticall order and discipline who in a certaine epistle writeth thus Wee are accused saith hee that we cause men to exercise piety to forsake the world and all temporall cares which our Lord compared to thornes which hinder the fertility of Gods worde for such people doe carry the mortification of Iesus in their bodies and carringe their crosse they followe Christe I heare saith he that in Egipt there be some that doe imbrace this vertue and perhaps in Palesâ—ine there be some that follow this euangelicall life I heare also that in Mesopotania there are blessed and perfect people but wee are boyes in coÌ„parison of such as be perfect so that S. Basill both augmented and directed this reguler life according to order and rules for first of all he established most holy lawes that should confirme this holy