The Pedegrewe of Heretiques Wherein is truely and plainely set out the first roote of Heretiques begon in the Church since the time and passage of the Gospell together with an example of the ofspring of the same Esay 47. O Babylon sapientia tua scientia tua haec te decepit O Babilon thy wisdome and conning hath deceiued thée Perused and alowed according to the order appoynted in the Queenes Maiesties Iniunctions HONI SOIT QVI MAL Y PENSE Imprinted at London by Henry Denham for Lucas Harryson Anno. 1566. TO THE RIGHT HOnorable the Lorde Robert Dudley Earle of Lecester Baron of Dinghby of the noble order of the Garter Knight and one of the Queenes Maiesties most honourable priuy Councel and master of hir Maiesties Horsse I. Barthlet minister of the Lord Iesus Christ his poore Church wisheth the zealous loue of God in Christ IT thoroughe al ages hath ben a laudable Custom right honorable that wryters in dedicating their trauailes to y e worthies of their tyme did thereby not onely shield and succour their cause but also aduaunce their Patrones name with high renoume thorowout al posteritie Wherfore as it is lawfull for me in this so good a cause to vse this benefite so I especially wishe to accomplish the same by your honor to whom as many good men holde themselues diuersly bounde So there is not any that doth not commende the same For hauing compassion on the distressed for pardoning of your foes for succouring of the nedefull for furthering poore suters and amongst other your honours vertues which I doe ouerpasse least I shoulde seeme to be ouer curious eyther in rehearsing those things that are most certaine to all men or such as your Lordshippe listeth rather to practize than to heare speake of for that you are a special Mecaenas to euery studēt The which the Vniuersitie of Oxforde a nourcerie of good letters flying to your protection euidentely declareth but especially for that your Lordship is so fauorable and zelous a friend to the ministerie who standing in the feruent zeale of their God his church in the indignation of a godly loue are by the pieuishnesse of many that thinke they haue gotten aduantage at will diuersly molested Goe forth my Lord Zelo enim Dei irascitur qui insolentem in fratres ministrosque conspexerit for frō the zeale of God doth it proceede to be displeased with those that are malapert agaynste the brethren the ministers of God God shal make you a most redoubted and triumphante Gedeon ouer hys enimies Goe on therein amongst the souldiers of zeale and assure your self right honourable that there is not amongst al the causes of perpetuall fame any one more iust or apte therfore than a true report for doing well to the housholde of fayth and maintenaunce of the Churches right And committe your name to the perpetuall memorie of Gods eternall Church who doth already acknowledge your louing kindenesse towarde hir and will not forgette the same By reason whereof when as it fyrst came in my thought to seeke some shelter frō the showres of Zoilus which are y e sharper in this age for that they are lesse shame lesse and from the iniuries of our time your honor aboue other was bruted most brimly amongst them as fittest for the same To whome I do most humbly sewe to receyue this little treatise wyth y e accustomed and cheerefull countenaunce which you were wonte to bestowe on others which if you of your bountie doe I dare boldly thinke that it shall be sufficiently cōsecrated to the church the mother of vs al. That aiger Eriphia shall be sufficiently appalled And that Momus shall moue laughter but with Mydas long eares If any man shal thinke that it is not worthy for the basenesse therof to be dedicated to your honour such a one shall seme an vnthriftie nigarde of your honors gentlenesse or else enuious of your fame of my vnfained good wil to your Lordship For I graunt that how vneasy so euer my trauayle was in this frosen seas no man hauing cut the yse therein it is now so simple as I doubt not but then when I shall by the lustinesse of other be constrayned I my selfe shal not onely amende this but set it forth with greater gayne and increase and therefore the better learned might not onely haue done the same much more commendable but amende thys which I freely submit to the controlement of euery winde In the meane tyme I recommend your honor to the tuitiō of almighty God who increase in you his loue and feruente zeale in knowlege Amen Your Lordships humble Orator Iohn Barthlet L. G. Cantabrigiensis ad Lectorem S. D. INcola qui coeli viuis peregrinus in orbe 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 Iure labor poterit vel Iasone dignus haberi Quaerit Vlissaeös animos vireisque viriles Intus erunt Cicones extra quoque pocula loti Dulcia quae secum reditus obliuia ducunt Antiphates metuendus vno lumine Ciclops Scylla cauenda tibi Scyllaeque propinqua Charybdis Caeteraque vt taceam quibus est agitatus Vlisses Et Sireneos cantus iramque Deorum Euitare tibi magnum est medicamina Circes Monstrorum quae terra tulit pelagúsue profundum Vna quidem nobis cenfebitur haeresis instar Quam tu quo melius fugias vt 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 Sirenes metuas tibi cera parata est Et si Scylla ferum est inexpugnabile monstrum Cum monstri vultum rabidi cognoris ad vnguem 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 liuor edax nec genius malus Nec concepta prius fallit opinio Quam nullo minui ferre potest modo Solus iudicat integrè Huius si liber hic incidat in manus Author vult operis ponere iudicem Si discutiat singula calculum Addet spero laboribus Nam si magnanimi laus viget Herculis Monstrum vulneribus quod domuit potēs Et nascens toties edocuit mori Speluncae face subdita Cur non mōstriferam 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 vtilis Ergo par ratio sit nisi forsitan Praesens detur honestior Succinctè Haereseos cornua commouet Demonstrat
breuiter quae retinenda sunt Papismi sobolem prodit adulteram Hanc prudens nisi nescias Attentum faciat te grauitas rei Aras causa sacras continet focos Et quando pariter res agitur tua His caeptis etiam faue The Pedegrewe of Popish Heretiques AS no Trauayler doth departe from hys quiet home but to some certayne place for profitable purpose euen so writers gentle Reader haue alwayes some ende wherefore they trauayle with such payne whiche euer is to be considered and they credited according to the same And as the estate of priuate persons is muche inferiour to publique so the cause of a common wealth is muche soner to be hearde than a priuate or singular Yea and among the causes common to vs all there is none more excellente and publique than those of religion which touching both God and man chalenge of very right eche mans study and whole power In the which cause the end ought to be the tryal and defence of the truth bycause the God of truth is not to be knowen but in truth Vnto which end I woulde the writers in these our dayes had plight their paynes Then shoulde we not haue iust cause to credite or estéeme of them as Demades of Draco his lawes Non atramento sed sanguine esse conscriptas That they are not written with ynke but bloud Some gaping for gayne some peruerted by friendes or affection deale in this pitiful cause of the Church which concerneth all countreyes and kingdomes alike after such sort as the .30 Tirannes of Athens did eche of them for other or alone for himselfe but none for the whole By meanes wherof if in these our troubled dayes any man moued with hope of the glory of God purpose of setting forth the truth and care of the common welth publish his studies he shall haue an harder stoure O malicious world than euer Thrasibulus in those dayes of Athens agaynst the same Tirannes had For that there is not thorowout the whole body of Diuinitie any one cōmon place that hath not a nūber such sorte of writers that excéede the sayde Tirannes who will addresse themselues to thencombraunce both of the common cause and wealth therein As in this matter of heresies by Hosius Shackelocke Rurimondes Euans Staphilus his Stapleton c. appeareth Who being but translaters of other mens trauayles besides that they do communicate with them in their ill purpose thinking that not to suffise for the heaping full of the measure of their wickednesse colourably hyding their priuate case vnder publique titles as of the betraying of the beastlinesse of Heretiques and Hatchet of Heretiques do only séeke their reuenge by thapplying of the publique titles to their owne priuate and personal affaires receding as it were from their originall writ alter their first action Wherfore thou oughtest gentle Reader in scāning of the same as a wise Iudge seing which way they walke rather scorningly to laughe at them than to be occupied with such lawlesse Logique or moued with such reasonlesse Rhetorique as they vse What hath Hosius being an alien and ignoraunte of our Land I pray you to doe with Trinitie Colledge in Cambridge among all other the Colledges there yea and among all other Offices with the Chappell Deane of the Diuinitie studentes of that house Forsoth it pleased M. Shacklocke in tempring of his Hatchet to fordge Hosius to his vse least being toolelesse as he is causelesse he might in the hacking at this common wealth séeme personlesse He saw pardie by right at Common lawe he could not conuent the Deane in an action of vnkindenesse and therfore he would make Hosius authour of his famous libels vnder the Maystership of whose Cardinals Hat he thought he might both satisfie his stomacke and pay his grudge without perill both of Lavve Ciuil and Canon which woulde haue him whipped at a Cartes tayle Surely I can not think that Hosius wanteth that wisedome in him who is a personable man as his counterfeict sheweth as to take in good part that M. Shacklocke shoulde so abuse him for his purpose yea beyonde all honestie not regarding his reuerence vnlesse Hosius by falsehode vnder fellowship hauing like quarrell diuersly mayntayned agaynst the truth is contented to hyre out his honestie to worke in M. Shacklocks husbandry For Hosius entreating of Heresies hath made the roote of such trée fruite as he entreateth of to be Couetousnesse But M. Shacklocke being but a translater hath made not withoute some suspicion of controlling Hosius it Rayling a thing cleane contrary to Couetousnesse Hosius roote And so he setteth it out deceyuing the simple man vnder y e name of Hosius Hatchet as that he should strike at that roote in his boke who there talketh and meaneth of it neuer a worde Whereby it is euident that he adultereth and mysuseth both Hosius person and penne to his purpose and is to be punished as a Falsarie a corrupter an abuser and a marrer of Hosius if a matter of it self so yll may be marred Vndoubtedly gentle Reader it had bene the parte of M. Shacklocke vpon the payne of shame to set that in the front of his boke which Hosius pursueth thorowout and not to place Hosius at another worke than he lyst himself to choose Yea with what face could he dedicate vnto the most learned Princesse in al Europe the same paynted out with one of S. Anthonies dreames or a matter of like wayght I pray thée reader how mayst thou persuade thy self of the truth that M. Shacklocke dreameth I meane that the Diuell vvhipped Luther and Caluin or that wearied came out of hel Parhaps the raging humor which so much disquieted him in the day made a dreame of the Diuell in the night time or else for such a matter so méete a counsailor made his apparition to instruct him in his rime and trée For otherwise I thinke he would not haue passed both modestie and pietie especially toward the deade The wise mans saying is true in you M. Shacklocke that a lyuing Dogge is better than a dead Lion For if M. Caluin had liued to see of you this effect I think it would haue happened much worsse to you than it did to Albertus Pighius vvho as sone as Caluin his aunsvvere came to his hande caught such a quaume at his heart that he neuer threvve it of But leauing for a while M. Shacklocke to a better aduisement let vs sée howe Rurimondes Euans writeth of the Roote of Heresie in his betraying of the beastlynesse of Heretiques for I willingly ouerpasse his blastes he blovveth agaynst Heston for dishonor of his repulse Forsoth he saith it was fylthy lust in Luther in whome Hosius sayth it was Couetousnesse Which both disagrée so one with the other as they also doe with Shacklocke who sayth it is Rayling By which vncertayntie for the Roote it is euident how they erre in the body braunches leaues and fruites Euery
one of them labouring to set out their peculiar deuise of their brayne sicke mindes bewrayeth his cause to be onely priuate and personall and not religion common to vs al. Against the which if any fact by Luther had bene done it could not be but they shuld haue agréed vpon the cause and circumstances of the same and not to haue lied so lowdely on Luther contrarye to the testimonie of the moste credible Chronicles that pourge him In which seuerall deuise of euery of them thou hast a liuely pattren of the deceiueablenesse of affection For M. Shacklocke stirred at the earnest preaching of the Ministers in Cambridge bycause it toucheth the quicke calleth it Railing making it the roote of his tree that vnder a publique title and cause he might the stylier shoote out the poyson of his tong And in the same blindenesse of affection he falleth into an absurditie of his deuise For be it that I graunt which thing Hosius Euans doe not that rayling is the roote and that that roote bringeth foorth Rebellion the trunke or stocke and Rebellion bloudshed the braunches which haply it may do yet howe can such braunches bring forth for leaues lyes in Religion whiche syth it is not consequent his Klimax is there broken and fayleth and entreth into an absurditie or non sequitur But this thing is proper to that sorte of writers bycause they stande vpon a wrong ground or principle as both Hosius and Staphilus do persuading the people that vntil these .40 yeares there was no question but silence of Religion Hosius speaketh thus Before these .40 yeares last past suche vvas the state of the vvhole vvorld so far as Christian fayth toke anye force that the sentence vvhich vve reade in Genesis myght vvell be reported of it It vvas a land of one lippe The which thing they ymagine as truth shall in the ende of this boke declare the contrarye to haue bene thoroweout euery seculum or age onely bycause they would bring Luther into hatred with al mē as a peace breaker who in déede did take that quarrell in hand which other had iustly begonne but is more renowmed than they his predecessours for that he continued longer in the field than other and God garded him in his time with the ayde of temporall Magistrates whose heartes by his spirite he lightened and inclined towarde the truth Which continuance ayde syth the former writers wanted their laboures in thys cause abridged are partly as smothered raked vp in the heape and multitude of yeares partely forgotten hydden till néede caused the olde wife to trot and rake the heape a downe that she might finde the quietnesse of conscience vvhich is true peace in the knowledge of God through our Lord Iesus Christ But such a continuall or vniuersall consent as they surmize was neuer I excepte dreaming Endymion with his like and the dayes of the generall Apostasie wherof Paule speaketh wherein the end being proper and agreing to our infirmitie being a departing from God concorde therin may soone be had As in the dayes of Noah it was when as the olde worlde agréed in wickednesse sauing poore Noah and his small familie and therefore was derided Surely if thou wouldest consider the time of our sauiour Christ and after him the estate of the primitiue Church thou wouldest conclude that euen the very Church was not of one lippe And not to remembre the time of the Apostles Nouiceship vnder Christ Consider Paule his encoūtring with Peter in a matter of no small wayght which doth testifie that as the elect children of God did increase by the vse of the worde in knowledge so they disagréed in opinion the one from the other as eche abounded in vnderstanding aboue other yea and if thou wilte enter further into this matter thou shalt sée the like frō time to time to wéete betwéene the East and Weast Churches Also aboute Anno. 200. betwene Irenaeus and Pope Victor and so forth on the déeper thou drawest thou findest the more And all though in loue for Religion So that partely bycause of such discord betwene the religious and godly Byshops and partly for the varietie of Heretiques calling themselues Christians the Ievves Ethniques as Clemens sayth defamed Christian religion saying it was not of God Which thing to be otherwise in any congregation it remayning the Church of God were great maruell for that the holy spirit of God y e very light and kindler of their heartes the increaser of knowledge and mayntayner of prophecying interpretation questioning vpon the Scripture is not quenched but kindled and on the growing hande Wherefore Hosius in saying that their Church agréed was of one lippe doth openly confesse that to be in it was not to be in Christes Church as before is manifest And so the consequent that must followe is that Christes Church and theirs are twayne The cause of which vniuersall quietnesse in their Church must be want of interpretation that bréedeth argument which cōmeth of the want of knowledge which procéedeth of y e lacke of the spirit of God who is the very light of our heartes This onely the Israelites haue in Gozan a corner of Egypt and vvalke and stirre vp and dovvne in the same The whole countrey of the Egyptians besydes for wante of lyght walke not but sytte quietly in their chaires not without feare Returning then it is euident what consent or concorde Luther brake namely their dreaming sléepe wherin the wealth of the world and ignorance of God lullied them and not the concorde of truth and knowledge of God Wherefore they are much to be blamed that so arrogantely dare defame so worthy an instrument of Gods glory as to make him authour of Heretiques And thou gentle reader let me be bolde to tell thée the playne truth if that thou wilt credite them art not faultlesse for that it is not matter but affection that so subdueth thy reason From which thou seuerest thy selfe the further the néerer that thou approchest to consente with them who haue not determined among themselues to ioyne in concord And certaynly if folie cause thee of those dysagreing opinions to fantasie any one let the other contrary to it call thee backe If the deuise of the betrayer Euans who sayth that lust is the roote of Heresie like thée let Hosius Shacklock cause it mislike thée who saye the contrary If that rayling M. Shacklocks roote please thée let Euans and Hosius alter thée Finallye be not pleased in them for that they are not pleased among themselues as their sundry deuises contrary to eche others declare If not other yet S. Augustine Byshop of Hippon ought to be the Methode teacher to him that will perfectly entreate of the Church malignante Who considering that euer sithens that God by Adams creatiō had manifested his Churche among earthly creatures the Diuel also hauing no Church of his own creation did peruert
so in the beginning Gods creature as euer sithens thoroweout all ages his Chappell hath ietted chéeke by chéeke and yet doth with the same rayseth y e building of that Church at Cain who was in the first beginning of the worlde and so procéedeth on vntyll this time Wherefore I thinke it labour worth that I meaning to display y e heretical church in our dayes beginne onely at those that in Christes time and afterwarde in the Apostles did first séeke the ouerthrowe of the Church As at such whome the Diuel in that time first planted for roote euen as Irenaeus and Tertullian haue done vpon the like Theame or matter So that thou hauing the roote and ofspring of the olde Heretiques mayst thereby better knowe their posteritie in our dayes In which déede I shall both auoyd the vice Kakozelon 1. euyll affection that hath ledde those men besides all iudgement to ayme their force at speciall persons and deserue of thée gentle Reader thy further pacient passage herein with credite as also iustly call them Heretiques that by proufe shal be found to haue deserued the name and agrée after a sort with Hosius who saith that Couetousnesse is the rote or cause of departing from the Church Wherein if I as satisfied should staye thou mightest iustely thinke that I lefte out in the raysing of this scite one of the principalles whereon the malignant Church stayeth who is built vpon selfe loue which is directe contrary to charitie whereon Christes Church is set and therefore is roote or cause of another effecte or braunch namely Ambition which is an inordinate desire of honour vndeserued sought onely for a mans owne sake and not for Gods glory But bicause that Couetousnesse and Ambition are rather by ymagination to be vnderstode of the learned than by viewe of the simple who are to bée satisfied apperceyued as especially for the truth modestie afore spoken of I must in the roote for Ambition set Simon Magus for Couetousnesse Iudas Iudas Iscariot that traytoure was sonne of one Simon as S. Iohns Gospell witnesseth But whether he was called Iscariot eyther of the tribe of Isachar or of the towne where he was borne or else of the treason it doth not well appeare And no lesse vncertayne is the truth of his maner of liuing and condition before his calling to the office of Apostleship and number of the twelue The which was the chiefest and néerest office among those that were with Christ and were to be accepted as his deare friends dayly taught and trayned vp vnder Christes owne hand in the knowledge of the true doctrine of the kingdome of God and heartened by the dayly sight and vse of our Sauiors miracles to worke the like by the power of his worde as well in the dayes of the same our Sauiors presence and abode among them as also after his departure from them ascention to his father The which companie of the Apostles is of more estimation bycause that the nūber is not onely smal but also for that they therof are chosen and speciall persones And as touching Iudas him selfe being of that company as is sayd one his estimation was by y e meanes of his office equall with theirs And in regarde of his stewardship for he was Treasurer of the Lordes temporall thinges I gesse he was among the vulgare people yea and of other not of the lesse estimation as he that aboue the rest was credited with that which the world estéemeth chiefest of al and for it termeth euery man Maister But notwithstanding the estimatiō that Iudas by the same his spirituall and temporall charge had he hauing by experience tried the trauayles and paynefulnesse of his spirituall office to fall out much otherwise than his expectation of the earthly sensuall kingdome that he the Iewes dreamed to obtaine by the Messias comming was did ita vt ingenium est omnium hominum a labore procliue ad libidinem after payne seeke pleasure after labour loytering and after righteousnesse riches For casting his eyes to Christs purse was caught sought for temporalties by what meanes so euer he might spared not as he conueniently might accomplishe his desire for price to plight his Masters bloud by a trayterous kisse deliuered his Lord. So that in him is the ymage and paterne of al those that neglect or giue ouer the truth and sinceritie of Iesus Christes Gospel for temporall gayne doe they it in part or in all For euen as Iudas by betraying Christ for thirty Pens ouerthrewe the Church striking the shephearde brake the folde and chased the flocke euen so euer sithens our Sauiors time haue Heretiques for the like cause dealte with the Church after the same sorte like as Iudas in his déede towards Christ did in him our head foreshew what we ought to looke for towards his mēbers The Church was then and so sithens ouerthrowen by Quid vultis mihi dare tradā illum vobis What wil you giue me and I wil deliuer him to you And he agréeth with Simon in that they were both gréedily giuen to gayne onely differing from him in that Simon was striken with ambition of knowledge and of doing miracles whereby he thought to clime to the reuerence and honor of a God the other contented with a temporall dignitie And therfore Simon puffed vp by science is the example or forme of such as chalenge to themselues muche learning ambiciously coueting to be aduaunced vnto godly honour arrogate the authoritie of yoking religion and superstition togither framing one sect more monstrous than all For being borne in the towne as Iustinus saith called Triton or as Eusebius sayth Gitton in the countreye of Samaria was seasoned with that madde medley of hys Nation being a mixture of the Persians Ethnisme brought from Chus and of the religion of the Ievves proper people of Samaria as Iosephus declareth he growing in yeares increased both in vnderstanding and practising al maner of Philosophie and Artes subtile in Logique and in Rethorique mighty Whereby he deserued the name of Magus But at laste by meanes of Philip the Deacon who by Saules persecution was driuen into Samaria he became a Christian and was baptized y e rather for that the miracles wrought by the same Philip and the Apostles Peter and Iohn enticed him thereto supposing the same to be done by Magique as yet by him not learned offred money for the spirit of grace to the intent that he might mayntayne thereby his name and estimation which he before their comming had For small and great had him in much reuerence naming him the povver of God vvhich is mighty But when as he perceyued that hys decayed and Iesus name began to be renowmed and the Apostles the workers and instruments of our Sauiours glory began to be receyued Also that neyther by grace he coulde obtayne nor for price bye the same power of working miracles paste all hope
to sinne c. In which words it is euident howe playnely they conclude with their predecessours Donatistes persuading as the other Donatistes doe that prayers seruice sacramentes yea and blessings which in their owne nature be otherwise good for wāt of a good Minister léese not onely their effecte but also are hurtfull to the receyuer The reason why this doctrine of the Donatistes is of the olde fathers condemned for an heresie is to let other passe Quia spem baptizādorum auferunt a Domino Deo in homine ponendam esse persuadent Vnde fit omnino vt non incerta sed prorsus nulla sit salus That is Bycause they take away the hope of suche as are baptized from the Lorde God and persuade to bestowe the same vpon man Wherof it commeth that not onely our saluation is vncertayne but also none at all And agayne Augustine in another place sayth Quid enim aliud vos quam vestram iusticiam vultis constituere quando non dicitis iustificari nisi eos qui a vobis potuerunt baptizari Which interpreted meaneth And what else doe you O Donatists but aduaunce your owne righteousnesse when as you saye none are iustified but suche as haue bene baptized of you The olde Donatistes therefore whiles they brag themselues to be onely the Church and therefore holier than the rest for that was the only cause why they sayd the sacraments were better with them aduaunce themselues saying that the sacrament worketh with them bicause they are of the Church not with those y e are out of the Churche take from God the fayth due to him and by the Sacramente ought to be applyed to him are therefore Heretiques And the Popistes consequently doing the like are also such But they alwayes ready as Cain to pourge themselues will happly say the Donatistes were worthyly condemned for heretiques in hauing suche opinion of their Sacramentes not being of the Church Graunt we for argumentes sake that the Popists are of the Church yet in that that they thinke the sacramentes are the holier bycause that they of the Church ministred them they departe from Christes Church and are Donatistes For it is all one whether a Catholique or a Donatist say they make an effectual Sacrament for that that they are of the Church And such saying is cleane contrary to the nature and institution of a Sacrament which is alwayes holy and is therfore a meane or medicine to make vs holy as baptisme in opening the Church to vs and the Lords supper in applying Christ to vs by fayth Wherefore I maruel the Romanists would say as Gregorie in the aforesayde Chapter hath sayd considering they all conclude it maketh the receyuer holy and especially Cardinalis Alexandrinus sayth that baptisme so iustifieth a man that if he died immediatlie therevpon he shall be quite from all punishment It is therefore agaynst the truth and naturall reason that the thing of suche force shoulde so by the euyll Minister sometime hys subiect or pacient be marred Yea and it differeth not to say that an Heretique defileth the Sacrament and maketh it hurtfull or that malus Catholicus I vse the wordes of D. Bellam. a naughty and euyll Catholique doth euen so for both conclude that the holy institution ordayned to a holesome end is become vnholesome yea hurtful which is the Gospel of the Donatists their predecessors I pray thee gentle Reader vnderstand my meaning I entreate of the sacraments which Heretiques or naughty Christians minister in the forme of y e Church and sacramentall maner of Christes institution For if they that are wythout whose Church alwayes is the Ape of Christes spouse cōunterfaicting hir as a light person doth an honest matrone minister not according to that institution sacramental forme it is not to be called a Sacrament But I reason wyth the cleargie of Rome as Augustine doth with the Donatists cleargie And that only so farre as their church retaineth Christes institution and sacramental forme and no further for otherwise I were in another predicament which sith I may not departe fro I leaue to entreate of their Sacramentes vntill a place more fit and méete therefore Some possible will thinke to stoppe a gappe with the Decrée of Alexander Gratian sayth the seconde praeter hoc autem praecipiendo c. and sette him against Gregorie in the aforesayde Chapter But Gregorie is too well ayded for he hath Pope Leo in the Chapter Manifestum Pope Martine in the Chapter Non liceat and many other Canones I maruel with what spirite these Popes speake that thus iarre Is this the Harmonie Surely if eyther I were of mind or purpose to pricke their Musicke out thou wouldest thinke it were a blacke chauntes or a concorde of Diuels But y t their sentence opinion agréement with the Donatistes may out of this barking better appere mark what Cardinalis Alexandrinus recounteth of D. Bellem who seruing in place of a bad minstrell after much and long tempring and tuning playeth this bad brawle If the question be asked sayth he touching the minister of the Sacrament then must you marke tvvo kindes of them namely he is eyther an Heretique or else a naughty Catholique that maketh and consecrateth the same Then such persons haue no effect of the Sacrament as touching themselues for as the Heretique vvanteth the same so in like manner the naughty Catholike be he tollerated by the Church or not hath no effecte thereof so long as he is in deadly sinne as al suche offenders intermedling vvith holy thinges are But if the question be asked for the behalfe of the receyuer then thus destinguishe the same Eyther he receyueth the Sacrament of an Heretique Scismatique or naughty Catholike If of the hand of an Heretique then ansvvere that it is done either knovvingly or ignorantly If ignorantly then bycause he vvas probably ignorant that the minister vvas an Heretique he doth enioy the vertue of the Sacrament by fayth If he receue the same of an Heretike vvittingly in the time of necessitie bycause there is no other peril of death is at hande then the Sacrament of Baptisme can onely be receyued of him and he ministreth both Sacrament and effecte And so must the aforesayde chapter of Alexand Praeter hoc be vnderstode in the ende But if there be no necessity then no Sacramente muste be receyued of him For vvho so receyueth sinneth hath no auayle nor effecte thereof If the question be asked of a Scismatique or naughty Catholique thē ansvvere according to the distinction abouesayd c. Here thou mayst gather the summe of the doctrine and minde of the olde Canons as touching this their error Wherefore none can denye but the Popes cleargie agréeth with the Donatistes as this harmonie of Bellamere declareth Then as the olde Donatistes deuising that the Sacrament did depende on the soundenesse and holynesse of the minister doe
liued and died with him For immediatly vpon his death puffed vp with pride of his eloquence he broke credite wyth the Church became an Archeheretique and father of the secte called Encratitôn that is Abstayners a poyson Irenaeus sayth drawen partly from the Valentinians partly from the Gnostiques partly from the Martionistes The Heresie of the Encratistes after the death of their first founder Tatianus was by one Seuerus well settled and so furthered that after him also they are called as Hierom sayth Seueriani A part of the Heresie was this as Eusebius recounteth oute of Irenaeus Vitandas nuptias praedicarunt antiquam Dei formationem reprobantes sensim eum repraehendentes qui maris foemellae generationem fecit that is They taught the shunning or eschewing of mariages dysalowing Gods auncient fashioning of man and priuyly therein rebuking him that appoynted the generatiō of man and woman Augustine addeth Nec recipiunt in suorum numerum comugio vtentem siue marem siue foeminā They admitted none to be of their number that vsed mariage be he man or woman Nuptias damnant omnino eas pares fornicationibus aliisque corruptionibus faciunt For they slaunder Mariage making it equall with fornication and other fylthynesse Hierome noteth that to confirme this their doctrine Omnem coniunctionem maris foeminae immundam esse All copulation of man and woman vncleane they vsed to alleage these wordes out of Paule He that soweth in the fleshe shall thereof reape corruption This doctrine of Tatiane which in effecte is that they are cleaner holier and perfecter that abstayne from mariage than the reste that vse the same and therefore commende the vowed and single life aboue the natural couplement teaching as I noted oute of Hierome Omnem maris foeminae coniunctionem immundam esse That al copulation of man and woman is vncleane is by the Church of Christ for two speciall causes that follow and depend of the same doctrine condemned Firste for that they that so blame and discommend that holy institution of Matrimony which God alone hath ordayned and commaunded in Paradice before mans fall and Christ hath in Cana of Galile honoured with his fyrst miracle and presence doe set God to schole Sensim cum repraehendentes qui maris c. Secretely finding fault with him that appoynted the copulation of man and woman Secondly bycause they make God not the author thereof but the Diuell which they do plainely but on this wise Whatsoeuer God commaundeth yea if it be to kyll man woman and childe yea if to robbe the Egyptians of their proper goodes yet he that perfourmeth his wyll and order doth not sinne or commit vncleanenesse but worketh vertue and holynesse for that our vertue and holynesse consisteth in obeying of him and whatsoeuer we doe contrary or besides is no vertue But syth they say to marry and man and woman therein to ioyne is to cōmit vncleanenesse which if it were vnpure in nature yet for that God hath instituted the same it is then sanctified therefore the fathers conclude that the Tatianists deny God whose wil can not be vncleane to be the authour therof and say it is of the Diuell who is the roote of all impurenesse For Clemens Alexandrinus taketh it so who aunswering to a parte of Tatians worke entituled De perfectione secundum seruatorem writeth thus Nam cum rursus permisit simul conuenire 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 Paule licenceth man and woman after seperation for Prayer eftsones to méete together for feare of Sathan and incontinēcie he therein declareth that they whiche shall so obey his doctrine and counsell shall serue two masters By their consent in the same seperation and continence God by the breaking of that consent intemperance and the Diuell Thus far Tatian To the which Clemens Haec autem dicit Apostolū exponens sophisticè autem eludit veritatem per verum falsū confirmans intemperantiam enim fornicationem diabolica vitia affectionē quoque nos confitemur These things Tatian writeth expounding the Apostle but he doth subtilely scoffe the truth and confirmeth by a lie that which is sounde For we graunt that intemperaunce and fornication are Diabolicall vices and naughty affections c. In this discourse of Clement and Tatian it is euident that the fathers when they say that Tatian teacheth that matrimonie is of the Diuell meane it bycause he sayth that therein incontinency and fornication is commaunded which are the wil of the Diuell for else I think Clemens hauing so good occasion agaynst him woulde haue reasoned more strictely as touching these wordes per dissentionem autem intēperantiae fornicationi Diabolo c. By breaking their consent of continencie they serue intemperance fornication and the Diuell For he had therein great occasion to note that they thereby obey God not the Diuell that therfore matrimonie differeth from fornication which is the institution of the Diuel It ensueth now to consider whether the Popishe Donatists are infected also with this heresie of Tatian or no which I will briefly in one worde as it were declare The Popes angelical doctor if the additions in the supplement of his third part be gathered out of his owne works as it is noted Thomas Aquinas canonized for his good demerites a Sainct teacheth that Matrimonie is vncleane that for the vnpurenesse thereof the minister in holy orders ought by abstayning from a wife to kepe him holy cleane These are his wordes Sacer ordo de sui ratione habet ex quadam congruētia quod matrimonium impedire debeat quia in sacris ordinibus constituti sacra vasa sacramenta tractant Et ideo decens est vt munditiem corporalem per continentiam seruent c. that is There is in holy orders that of their speciall nature and requisitenesse therevnto due ought to hinder and forbidde matrimonie bycause that they which bene in the same orders doe handle the consecrated vessels and holy Sacramentes And it is therefore behoueable that they should kepe bodyly cleanelinesse thorow a single lyfe and abstayning from mariage c. Much after the same sorte Pope Innocent sayth Neque eos ad sacra officia fas sit admitti qui exercent etiam cum vxore carnale consortium quia scriptum est Sancti estote quoniam ego sanctus sum dicit Dominus Deus vester Nor let it be lawfull for them to be admitted to holy offices or roumes which vse carnal company with their wiues bycause it is writtē Be you holy for I am holy sayth your Lorde God In the which doctrine it is euident howe Mariage is discommended and counted vnpure Wherefore their holy greaselings muste not
this age That do exercise both Buggery vvhoredome that as no fault or at the lest as a light one The which thing y e Popists haue don although not in writing yet in déedes and that commonly And to let speciall factes oureslippe vs. The Statutes Annis regni Regis H. 8.25.28.31 made and continued agaynst Buggerie after that in .32 of his raigne made perpetuall declareth what both the Prince the Realme feared c. And let wise men construe to what reason and purpose so good an estatute was .1 Mariae repealed And as for whoredome the worlde knoweth whileste the stalles of those geldings stode what filthynesse hath bene there The cleansing of sinkes vaultes and such like places bewrayed it not a little Yea about .3 or .4 yeares past at the spoyled house of Waltam Abbey there was found out a trough mured in the wal of the Abbots oratorie full of yong childrens bones Vndoubtedlye although the Cannons call whoredome a trifling sinne yet they esteme murder more Bysleepers BE certayne kinde of Heretiques as M. Staphilus and Stapleton talke of and are such as for tender loue of pure holinesse and Angelical virginitie haue their ginnes and close whéeles in the wal to tourne their Lordes Cockes into the roustes of their Ladies Hennes Of the which the Countie Palatine speaking of the Norbertins giueth example to this effect Least the Monkes should lacke the ribbe vvhich once God toke avvay from man and after restored agayne vvith greater gayne they builte nighe their Couent an house of religious vvomen vval to vval and called the same Paradize Lady Liers THese come of Scotus and Franciscus de Marionis both in one heape deadely belying our Ladie in that they say she was borne without the vncleanenesse of originall sinne whose confutation reade in Cardinall Caietane Lady Dawers ALthough the history of our Sauiour Christes precious death and passion and the necessary circumstaunces therof is by all foure Euangelists truly set forth in the testament of the same our only Redéemer and as wholly therin taught as our saluation requireth yet this notwithstanding the superstition of the Popistes is come to this ripenesse that they dare presume to adde a Codicil to the same Testament The which contayneth howe that at such time as our Sauioure fainted vnder the heauy Crosse the burthen whereof Simon Cyrenaeus shoulders after that felt euen to the place of Christes Life and Death our Lady there faynted and fell in sowne to the grounde In which place a Churche was built And also from Passion Sonday vntil their Palme Sonday folowing they which belike wil dawn our Lady kepe a yearly feast Agaynst the which sée Caietane Mercy Marrers WHere as Dauid and also Hierome say in the Psalme Abyssus Abyssum inuocat One bottomelesnesse cryeth out vpon another appoynting God to be a bottomelesse mercie And in another Psalme Dauid sayth Si iniquitates Domine obseruaueris quis sustinebit Etenim apud te propiciatio est copiosa redemptio c. Lord if thou shalt marke iniquitie who shall holde out But with thée there is pardon and plenteous redemption The which places omitting further authorities doe euidently declare that God will not for his debts which appertayne to oure credite call an audite of the vttermost farthing Yet contrary to this most comfortable doctrine the Popistes teach that he will caste vs into prison vntill he hath the laste pennie of his duetie As Caietanus witnesseth in these wordes 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 penaunce it must be payed in the life to come A moste pestilente and vglie heresie which they learne of the Diuels who say that after they haue a certaine time in exile and punishmēt satisfied for their sinnes they shall retourne agayne to ioy Where then is manifolde mercy if paynes are price of our pardon Plenarie Pardoners THese arise of Franciscus de Marionis who teacheth that the sinnes for whiche we stand bounde either in this life or in Purgatorie maye by the Pope of hys owne authoritie and plenarie power be pardoned This Heresie is confuted by Caietane Fayth Flyghters WHereas S. Augustine sayth Quia Baptismum quod semel adhibetur per fidem mundat For Baptisme also once ministred doth clense bi faith The which reasō ought also of al other sacraments to be vnderstod Yet notwithstanding y e same y e Popistes haue a sacramēt of Confession if it be a sacrament in y e which they wil not haue faith necessarily exercized as Caietanus sayth Non est necessarium Poenitentem ipsum habere fidē se esse absolutum It is not necessary that the Penitent himselfe should then haue beliefe that he is absolued Vnto this also doth M. Hosius Hatchet agrée By which doctrine it is euident that they fray out of the consciences of men all liuing fayth wherby the liuely application of the sacraments of the Church of Christ is atchieued and wrought Prophaners WHereas our Sauiour hath committed to his church vnder the name of the keyes of Heauen the sentence of excommunication thereby to admitte or seclude any man from the kingdome of God the which as Augustine declareth ought not to be done for euery light cause to the contempt therof neyther as an occupation or custome but as Chrisostome also sayeth of great loue and as a constrayned déede yet not withstanding how the Popistes prophane the same it is euident For as the foole in the play doth lightly vse his dagger to euerye trifle and iest so they as plainely appeareth by their Camera and Consistorie which is their stage doe The which doctrine they drawe out of their Cannons Lynvvood de sentētia excōmunicationis and such like places wherby they haue it of like estimation as Aesopes frogges their beame In that is it not to prophane it Saincters AS it was very straunge in the Primitiue estate of the gospell to haue or sée any Images so was it much more straunge to haue any creature called on in prayer And in the policie and cōmon wealth of the Iewes the same was wholy abhorred Neyther was that maner in the beginning of the church vnder the lawe of nature For as Salomon sayeth Rich men becomming tiraunts ouer their vnderlings and subiectes appointed in those dayes of idle wealthinesse their dead children and friends to be worshipped and for the memorie of such erected Images neyther had euery one an Image that would but such as the rich and mightie men whom I might call Nemrods accorded on This custome so grewe on as not only it was y e nourisher of Idolatrie but a meane that common treasures were augmented by reason that the licence giuing of erecting suche Images belonged to the Senators c. As for example in Athens Rome This practize y e tiranne of
Rome hath although in dede clarkly cloked left in the Decretals And in Innocentius to this effect Although that euerie man may pray to any man departed this life of vvhom he had opinioÌ„ of holynesse in the tyme of his life yet appertaineth to the Pope to faincten for by this he had gret reueunes and canonize those that shal be vvorshipped be it eyther by publique or priuate office or seruice or by publique and hallovved Image If thou markest geÌ„tle reader this marchaundize of the Pope thou shalt apperceyue how gaine hath plucked into the church the abuse of the olde Gentiles And here I will anexe according to my promise the maner of consecration of the crosse although it semeth to serue rather for y e place of Chazinzaries for this ende that by it which séemeth most out of doubt and feare of superstition thou mayest sée how in the residue of Images and this they in their consecrating serue superstition and not memorie of their pretended misterie If the priest be not at Masse then he muste put on his surplice and stole and begin thus first sprinkling it with holye water AdiutoriuÌ„ c. domine exaudi c. dominê° vobiscuÌ„ Orato Let vs pray We pray thee O Lorde holy father almighty and eternall God that thou vvouldest vouchsafe to ble ✚ sse this vvood of the crosse That it maye be an healthfull medicine to mankinde a massiuenesse of faith Also a comforte protection and defence against the cruel dartes of the enimies Through Christ our Lord. c. Let vs pray BLe ✚ sse O Lord this thy crosse by the vvhich thou hast berefte and taken the vvorld out of the possession of the Diuill and by thy death haste ouercome the informer of sinne vvho reioyced in the first mans trangressions concerning the forbidden tree Bl ✚ esse à lso O Lorde and make ho ✚ ly this seale of thy holye passion that to thy enimies it may be a let and to thy beleuers make it a perpetual succour amen Then holye water must be cast once yet againe with this prayer Let this vvoode be sanctified in the name of the Fa ✚ ther and the Son ✚ ne and the holy ✚ ghost that suche as pray and bovve for the Lordes sake before this crosse may find health to their bodyes and soules thorovve Christ c. Amen Catholiques BE those that so discant out of harmonie vpon this worde Catholicos that they will haue those people their Church who are y e multude and most vniuersall number Which is as much in consequent to say Whores Baudes Sodomites Infidels and al that vvalke the broad vvay This is in euery of their mouthes Visiblers ARe those that holde opinion that the church of Christ is alwayes visible and to be discerned of the worlde and is neuer hid from the view of man This doctrine the author of the appologie of priuate masse hath Mysterie Mongers ARe of Durandus that interpretateth vveathercocks belles cappes and tippets to a misterie and secret sense Looke in Rationale diuinorum Durandi Aaronistes ARise of Pighius Hierarchie that wil haue the ministerie in the Church of the Gospell be after the fashion of Aaron his Leuiticall order Popistes BE those that saye the Pope can not erre from the faith as Pighius hath taught in his Hierarchie condemning Cardinall Caietane Therefore obey they his commaundements with vttering his spirite and weare his liuerie coates be he neuer so farre distant from their territorie Gospell facers BE those that by crying out on the aucthoritie and name of the Church disgrace the gospell and diminish the authoritie thereof Politique Popistes ARe those that wil all men onelye for temporall and worldly causes vniformitie and comely sight to compose themselues to their manner and fashion of religion As in time paste Iulian the Apostatate in his dayes did And in Germanie the Interim Coniurers MAny of the olde Heretiques hold opinion that all creatures as well the onely Vegitatiue as reasonable are naught Some say they were created naught Some say they are vnholy bicause they are the dwelling temple of the Diuel c. The Popistes haue this doctrine as the fruits of their practize do declare For they coniure the Diuill out of the creatures that they vse for their seruice Yea out of the children that come to baptisme thus after the maner of the Church of Rome I coniure thee vncleane spirite In the name of the Fa ✚ ther and of the Son ✚ ne and of the ho ✚ ly ghost that thou goe out and departe from this seruaunt of God c. And this déede agreeth with the doctrine of S. Thomas But perhappes thou mayst be seduced in this coniuring case for that ignorauntlye thou mayst suppose that children borne vnperfect bicause of the propagation of sinne originall in them haue the Diuell in them Wherefore to make the case plaine of their drifte I let thre here another coniuring practize that they vse of creatures in whom sinne neyther is by propagation nor imitation and of such whose nature can not sinne I coniure thee thou creature oile by God the Father ✚ almighty vvho made heauen and earth the sea and all that is therein Get thee hence and flye avvay all thou povver of the enimie All armye of the Diuill All incursion and all fantasie of Sathan from this creature of oyle that it maye be to all those that vse the same health both of minde and bodye In the name of God ✚ the father c. This their practize bewrayeth their doctrine Hallowers OVt of the aboue sayde heresie of Coniurers doth this procéede that the creature after the comming out of the Diuell is to be halowed For the which cause the Popish prieste in baptisme doeth bealch or blovve on the childe smere him and poulder him that the Diuell coniured out should not retourne againe As S. Thomas in the place last before alledged teacheth And Epistola de consecratione c. per totum Dist de consecratione Creature Swearers WHere as Ieremie by the spirite of God reprehendeth the Israelites for swearing by creatures the Popistes notwithstanding doe teach that it is lawefull to sweare by creatures to wéete vpoÌ„ reliques a consecrated host and suche like as S. Thomas and the Decretalles vnder a speciall title do declare Tyme Seruers ARe those that serue not all the yere but some parts therof with their Matrimonie Sacrament and that is for the hatred they bare vnto it appointing more holinesse in their time than in matrimony Gods holy institution this is common néedeth no reciting of authoritie Formalistes BE those that teache formes and ydle apparayling of things with maners and circumstances that edifye not but are impertinent As in building of a Church that the first stone muste be layed by the B. and that they must cast holy water ouer the ground Also that the first stone must haue a crosse
cleargie men to receyue temporall possessions Anno. 265. Dionisius appoynted and set out to euery Minister his parish and Church commaunding them to be contented therewith Peculiaritie or exemption Anno. 241. FAbianus a Romane ordaynrd that Priestes should be impleaded only in the ecclesiastical courtes and that none should accuse them but their like Annoyling Anno. 318. SIluester a Romane deuised that Byshoppes should be annoynted after the maner of the Leuiticall Priestes Anno. 406. Innocentius an Albanian appoynted that y e oyle which before was for the Byshops proper vse should nowe be also for the sicke c. Some appoynt it to Foelix the fourth an hundreth yeares sithens Translation Anno. 253. COrnelius a Romane about that time Byshop at y e request of Lucina a noble lady of Rome translated or conueyed the bones if they happened on them of Peter Paule vnto a more honorable place wherby he was the first beginner of the Ceremonies or right of Translation Primacie MArcellus who as Platina writeth succeded Marcellinus the Apostata decréed that no acte by whome soeuer appoynted should be of any force vnlesse it should by the authority of the Byshop of Rome be confirmed Anno. 336. Iulius a Romane ordayned that the Councelles shuld not be called togither or celebrated without the Byshop of Romes consent Anno. 406. Innocentius an Albanian exempted to sea of Rome from the subiection of being iudged construed of other Seruice Anno. 368. DAmasus a Spaniard apointed that the Psalmes should be tossed from side to side and that at the ende of euery Psalme Gloria Patri c. should be song Anno. 404. Anastasius a Romane about that time was consecrated Byshoppe he ordayned that thenceforth all people as well of the cleargie as of the laitie shoulde hearing the Gospell stand and yelde curtesie Anno. 426. Celestinus a Campanian apoynted that the Psalmes shoulde be song after the order of Antiphonies He also deuised the Graduale Durandus sayth Ambrose deuised the same Anno. 445. Leo a Thuscan found out by the aduise of Mammertus Byshoppe of Vienna the petie Procession or Iacke gangs Anno. 413. Symmachus a Sardinian decréed that on Sonday and on euery birth day of Sainctes Gloria in excelsis should be song Anno. 530. Agapetus a Romane decréed that those Processions should goe rounde about the Church euery Sonday Anno. 537. Vigilius a Romane layde out for euery holy day proper and fit lessons Anno. 556. Pelagius the firste a Romane deuised the Canonicall houres who first applyed the Masse for Anniuersaries or yeare mindes of the deade Anno. 583. Pelagius the seconde ordayned the seauen sorts of Letanies Anno. 593. Gregorius a Romane deuised the manner of the Quéere the Antiphonies to the Masse and the large or honourable Processions He was the first that pronouÌ„ced pardon to such as on chosen and special dayes resorte to Church Vitellianus a Champanois brought in himselfe being a Musitian the artificial singing and harmonie of Organs and instrumentes Anno. 707. Constantinus a Syrian bycause the Images had as simple right so vnquiet possession and small fauor with their Landlordes decided the cause that hitherto hong before his predecessors variable grauÌ„ting them licence to be paynted in the Porch of S. Peters church at Rome Anno. 731. Gregorie the third ordayned the Images to be honoured and worshipped Anno. 796. Leo the thirde a Romane ordayned the thrée Procession dayes before the Ascention Also the burning of Frankencense after the maner of the Gentiles and Iewes Anno. 1050. Leo the ninth a Germane drewe a paterne for the Church to sing the Himnes and songs for Sainctes Anno. 1086. Vrbanus the second ordayned the .vij. Canonicall houres to the honour of our Lady Anno. 1315. Iohn the .xxij. he deuised that the Sanctus bel shuld be tolled thrice euery day at which the hearers should straight crouch and say the Aue Maria. Baptisme Anno. 369. DAmasus a Spaniarde ordayned the Crossing with Chrisme on the browe at Baptisme Confirmation Anno. 318. SIluester a Romane deuised the confirmation of Infantes we call it byshopping Some appoynt it to Meltiades and other some to Eusebius Excommunication Anno. 772 ADrianus a Romane deuised first the Seales of leade called Bulles Let this summarie abstract be to thée gentle reader a sufficient demonstration and teaching how the Popes from time to time haue bredde this their monstrous religion and clowted comelynesse Rethorians THe ancient Philaster and after him August out of him make mention of one Rhetorius who helde a maruelous vaine opinion to wéete Omnes haereticos recte ambulare vera didere That al the heretiques walked aright and sayd the truth Which though perhaps he did eyther by expounding of their meaning or such like sorte to couer their shames withall yet for that he concluded to that effecte he is an Heretique with eyther of them in their seuerall errors How much honestie so euer he would doe them he hath thereby dishonested himself Euen so the Popistes in these our dayes think that it standeth much with their honors that they should defend the Apostasie of their Church of Rome for whose sake they stick not to damne themselues I know not by what compact For albeit that their Churche followeth the Heretique Antropomorphites and Angell men Catharists and Colliridians Chazinzâ—ries and Coluthians Montanistes and Messalians Donatistes and Pelagians with the rest of the .24 errours of the old Heretiques yet dare they say with Caietane Proprio sensu ac germano sacrarum Scripturarum Ecclesia semper vtitur in sacris Canonibus That their Church doth vse in the Cannons the proper and naturall sense of the holy scripture Which saying being true of these conclusions one must follow that they are eyther Heretiques of sound Canons or else y t they liuing and teaching according to their Cannons are the Heretiques of hereticall canons For as it is most euident that there is but one truth so is it without al doubt playne that they varie therefro Ruardus and Roffensis agrée not Lusitanus and Soto concord not neyther are they in vnitie with Pighius The elder age of the Popistes is against the Popistes of this time And y t Popistes of this age against themselues Gardener againste Smith and also against himselfe Smith against Gardener Not for the standing of a table kneling sitting or wearing but amoÌ„gst other for the large doctrines of Fre vvill originall sinne Iustification and Sacrament of Christes body Of the which latter point they haue many contrarieties errors although it be the waightiest ware of their pedlers pack For the which they haue embrued themselues with the bloude of Gods Sainctes who of right they ought to haue spared and first haue tourned their tirannie to themselues and haue fierd there owne folk or at least haue agréed with themselues before that
they woulde compell other to agrée to their discorde which I ouer passe sith it is more playnely proued before than eyther order or neede in this place require againe The proufe whereof perhappes may cause the astonished at their horriblenesse to demaunde howe it then could come to passe that the same should continue till this day neyther God nor man hewing it downe To the which I answere as touching Gods will working therin for that the cause therof is not wholly reuealed we must say with Paule O altitudo Sapientiae c. O déepenesse of Gods wisedome Notwithstanding the secretnesse whereof yet that suche a thing should be Paule and Iohn the Euangelist with many other witnesse The which Iohn calleth it by the name of Babylon the great Citie vnder which name Peter as the Popistes expounde the last chapter of his first Epistle meaneth Rome Partly for the present diuersitie and cōfusion For Babylon by interpretation signifieth so of the Gentiles superstitiō there vsed partlye for that in the spirite he did with Iohn foresée the confusion of Christian religion that shoulde spring thence to infect all christendome As the auncient and effeminate Babylonians did in their dayes the whole worlde And though the worlde neuer gaue stroke thereat what then it standeth with his nature to foster and set forwarde superstitions and to spare no cost No not their wiues earings nor ornamentes and birth right of their heres Yea pardie at the building of Gods tabernacle they will not deale so frankly as to spare the same An easier religion it is to be saued by Symon Magus méere grace plenitudine potestatis and fulnesse of power leade his scholer neuer so loose a lyfe then by fayth in Christ which demaūdeth in obedience a holy life which to the carnal grosse world is vnsauerie aswell for that he can not abide the spiritualnesse of faith as also for that that holynesse is against his decayed nature it also is against his courage to be brideled or obey Possiblye the author of the Apologie for the priuate Masse Hosius and the other of that broode will thinke that I graunte their plea of quiet possession whereby they will prescribe against the truth I confesse nothing lesse but rather muse that they so fondely reason For the Church of Christ in this ease is much like vnto a familie or flocke whose right of long tyme wrongfully with holden though all the flocke doth not with open mouth clayme yet if anye one heire of of nighest kinne stande for the same and obtaine the quiet possession of the defendāt is empaired Euen as the Popistes is wherby they cannot Bona fide possidere without mistruste of forged title prescribe and possesse another mans right and place And God in all ages hath stirred vp some good members heires of grace to pursue the right of the Church As Anno 313. the Counsels of Nice and Mileuitane stode against the appeales to Rome Innouation of Prayers Supreame authoritie And for the Mariage of Priestes Secondly Anno Domini 430. the sixt general councell of Carthage which endured fiue yeares agaynste the supremacie Also Pope Innocentius the first for the mariage of Priestes Thirdly Pelagius the Pope Iohn Maxentius Anno. 513. agaynste the supremacie Fourthly Pope Gregorie the first Anno. 600. against the supremacie And the sixt Councel of Constantinople for Priestes mariage Fyfthly Anno. 700. S. Hulderich resisteth Pope Nicolas in the case of Priestes mariage Sixtly Anno. 800. Clemens Scotus of the Vniuersitie of Paris agaynst Boniface for y e mariage of Priestes and agaynst Images Seauenthly Anno. 940. the first Ottho the Emperour agaynst the supremacie pride of the Popes Eyghtly Anno. 1050 Lupoldus Byshop of Mentz agaynste Leo the ninth for the supremacie And Nicetas for the mariage of the Cleargie Ninthly Anno. 1120. the cleargie of Englād and Germanie for their wiues Tenthly Anno. 1213. Fredericke the seconde Emperour agaynst the Popes tirannie Eleuenthly Anno. 1329. the whole kingdome of Fraunce agaynst the Pope and his Court. Twelfthly Anno. 1400. Thomas Rhedonenssis Nicolaus Cusanus and Aeneas Siluius before he was Pope against the pride of the Pope and for Priestes mariages Finally in this last hundreth yeare God hath raysed vp Laurentius Valla Hierome Sauanorola the Earle of Mirandula wyth innumerable many moe of worthy Champions of whome some haue foughte vnto their knées in bloud for the right of the Church whose doughty dintes done cause this trée to wyther as thou maist view and to be without al hope of further frute Euerye man according as God hath lightened their heartes hath dealt in the right of the Church by reason wherof the Popists can not as I before said plead prescription Nor we be so blinde as to thinke the religion of the Protestants to be a new doctrine which through all ages hath bene thus defended though I touch but a fewe by many more as I am readye to proue Wherfore it is a very loude lie to say that Luther begonne the same All which notwithstanding God hath reserued the vtter ouerthrowe of the same trée to the breath of his owne mouth which approeheth nowe at hande least flesh and bloud should glorie in so valiant a conquest Thus much therefore to them that demaund why neyther God nor the worlde did hewe downe this trée nor stocke the roote The summe wherof is that he was pleasant and did agrée with the supersticious and filthy nature of the world that God though he hath caused his church to strike from time to time thereat yet hath reserued the same to a greater punishment and seuerer iudgemente As he also hath done Mahomet the eronious trée without y e Church which both are nourished with the water of ignoraunce Euen as so to be is the maner of Heretiques For if either Simon had wel receyued the doctrine of the holy ghost or Iudas of the Messias it is not to be thought that they would haue departed from the Church Falling when they séemed to stand deceyued by arrogancie which I may properly call ignorance The which sith it was so néedeful for the beginning of this trée is by the aforesayd Babylonians the Popists vsed as a no lesse necessary pollicie and licoure for the maintayning and watering of the same Neyther doe the Popistes misseresemble their brother Mahomete whose religion writtē vnder the olde Arabical tong cōmaundement of not interpreting expounding the same beyonde the literall sense hath vnder mighty and thundering termes being otherwise senselesse and spiritlesse ruled the poore sely soules as Iupiters blocke amongst a number of frogges He is counted a learned Priest that can reade his seruice playnely and turne it into the Sclauonian c. tong The which estimation of such learning doth rather of right appertayne to the Mahomet Priests than to the Popistes of whom the greater part can not write nor spell in their mother tong their own names much lesse expoūd their Latin Portus