the body in which it is norished a certaine disease that doth penetrate the intralles and doth corrupt and infest the soules of Christians and not only doth kill with her touche as the Viper doth or with her sighte as the Basilike or with her belching as the dragon but after all these fashions and many more doth destroy confounde and cast away all that approache it neither is there any other remedie but to flie nor any other refuge then to departe from such a one as is intangled with it no other security then to be far from such an infernall and contagious mischeefe which with the name of Christe destroieth Christ in our hartes and vnder the pretence of faith destroyeth faith And S. Augustine saith let euery Catholike flie and abhor them with whom the Church communicateth not for we ought not saieth he to haue parte with them that haue no participation with themselues and which are not vnited to the body of the whole Church and to conclude with our Sauiour one should neuer otherwise accompte of them then as of heathens and publicans and his holy Euangelist S. Iohn forbiddeth vs to salute them 11. Therfore gentle Reader these be sufficiēt reasons wherfore we should be loath to dispute with Protestantes which through their fall from godes Church are voide of all humility intoxicated with pride and are so blinded with malice that they cannot learne or imbrace the trueth or haue any trewe wisdome For as the holly scripture saith into a malicious soule wisdome shall not enter For in all ciuill conuersation or disputation especially in matters of religion we should intend nothinge els but the consolation of our soules and the edification of our neighbours and as the Apostle saith Non nosmetipsos sed Iesum Christum praedicamus not our selues or our owne glory should we ayme at but that of Christ Iesu whose cote without seame is rente in peeces by so many wilfull inuēted opinions of protestāts whose mysticall body I meane his Church is despised forsaken persecuted the fruite of whose doctrine and the proiect of their strange deuises tendes to nothinge els then to shake the very pillars stroungest foundations and fortresses of all Christianity and at lenght to bringe in all coldnes and doubtfulnesse in our beleefe and misbeleefe in the principaleste misteries in our Catholike religion plaine Athesime and confusion of all Christian piety a gate for all disorders and dissolution of life and manners a shipwreacke of Conscience and other marckable and sutable effectes to their doctrine and behauiour which are practised by them daily in all places where they beare sway And although euery man as S. Naz. saith may thinke of God but not euery man dispute of him so euery man ought not to dispute or doubte of the cheefest misteries of Catholike religion but beleeue them simply with the vniuersall Church which is accordinge the Apostle the firmamente and foundation of trueth and therfore can not in any sorte deceaue vs. Lib. I. CHAPTER I. WHether the Religiō which Protestants professe be a newe Religion or whether the Romish Religion be new and that of the Protestants be ancient and ould CHAPTER II. The occasion of Luthers and of other heretiques fal from the Catholike Church fol. 13 CHAPTER III. By what deceite hypocrisie and dissimulation this heresie crept in to other Countries by what periurie and forgerie they were deluded by it and what destruction and desolation it brought with it fol. 21 CHAPTER IV. That heresies are the cause of Reuolutiō of Countries and destruction of state fol. 30 CHAPTER V. A prosecution of the laste Chapter that heresies are the causes of troubles and disquiettnes fol. 49 CHAPTER VI. That God doth extende the rodde of his wrath vpon Princes and common welthes infected with heresies fol. 43 CHAPTER VII Of the miserable death and endes of such as deuised and defended the protestant Religion as also other heresies fol. 61 Lib. II. CHAPTER I. Whether there be nothing that the Protestantes affirmatiuely beleeue confesse and professe but the Church of Rome doth beleeue the same and cannot be denied by Catholiques but that they are most auncient and consonant to the word of God fol. 71 CHAPTER II. A further Confirmation that these new ghospellers tende directly to Turcisme f. 83 CHAPTER III. Whether Papist Priestes do amisse in taking any thinge for their Masses fol. 86 CHAPTER IV. Of prayinge vnto Saints And whether the Church doth offend in praying vnto them fol. 91 CHAPTER V. Whether Papistes doe err in worshipping and adorning the reliques of Saints whether they sell their Masse and praiers for tēporall gaine fol. 102 CHAPTER VI. Whether Papists do commit Idolatrie in worshipping the Crosse of Iesus Christ f. 129. Lib. III. CHAPTER I. Whether Papistes blaspheme against God in sayinge that any man can merite fol. 150 CHAPTER II. Protestants say that a Christian though neuer so vertuous or so acceptable to God hath no grace or vertue inherent in him because they would haue no good acte to come from man by reason of that grace fol. 157 CHAP. III. In that heretiques reprehend the Catholique Church yea cōdemne her of great folly for endeuouring her selfe to receaue godes graces they by this meane take away free will from man and all due preparation and disposition to receaue godes grace and diuine influence fol. 161 CHAP. IV. Whether we derogate from the merites of Christ in making our merites partakers of his merits fol. 169 CHAP. V. The absurdity of this doctrine that euerie one should assure himselfe that he it predestinated vnto life euerlasting and that we ought to be as certaine thereof as we should not once feare the contrary or to misdoubt the same is discussed fol. 186 Lib. 4. CHAP. I. Whether the holy scriptures be for Protestantes and not for Papistes and whether we rely vpon traditions not warranted by holy Scripture fol. 193 CHAP. II. Whether euery man ought to be iudge of the scripture and rely altogether vpon his owne iudgement touching the interpretation therof being inspired by the holly ghost concerning the same fol. 208 CHAP. III. How heretiques would faine take away all tradition alleadging for their purpose that of S. Math. 15. In vaine you worship me teaching for doctrine mens precepts fol. 213 CHAP. IV. Certaine obiections answered against traditions taken out of the first Chapter of S. Paule to the Galathians fol. 231 CHAP. V. Whether we prohibit the scriptures to be translated into the vulgar tounge fol. 234 CHAP. VI. Whether we forbid the ignorante to pray in a languadge which they vnderstand f. 240 CHAP. VII Whether a man ought not to pray either by himselfe or by another but in a language he vnderstandeth fol. 251 Lib. V. CHAP. I. Whether the Church vniuersall can be charged with errors contrary to the first institution of the blessed Sacrament of the Eucharist fol. 259 CHAP. II. Whether the Catholique Church doth add to this Sacrament in making it
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
so other doctors doe speake to this effect 7. Caluine your cheefe prophet when he oppugneth our religioÌ„ he saith plainly Calu. l. 2. instit 2. parag 2. se toti â—ntiquitati repugnaturum That he opposeth himselfe against all antiquitie saith that he will admitt no auncient Father but S. Augustine And in another place he reprehendes S. Augustine himselfe for sainge that our willes doe cooperate with the grace of God For God made all thinges perfecte Lib. 2. c. 3. in coÌ„plete order but innouatioÌ„ came by the diuell Wee read in the ghospell that after the good seede was sowen by God Matt. 13. the diueâ—l did sowe darnell cockle euen so after the trewe christian religion was sowen by the Apostolicall and catholicke Pastors in euery place of the worlde the enemy of mankinde by Martyn Luther an Augustine Frier did sowe and teach the darnell of absurde daungerous and damnable heresies anno 1517. beinge the first author of the protestant religion So wee knowe the author of the Arrian heresie to be one Arrius a Priest of AlexaÌ„dria in Egypte anno 324. Of the Nestorian heresie to be Nestorius Archbishop of Constantinople who taught his heresie in Thrasia anno 431. as the other also haue taughte the one in Egypte first the other in Saxonie afterwardes Wee knowe the author of the catholicke religion to be Christe from whence wee are called christians in all ages before Luther first inuented the name of Papistes for that wee obey and embrace Christs vicar generall our holy Father the Pope the successor of S. Peter vnto whom Christ committed the regimente of his church feedinge of our soules and the charge of his flocke Matt. 16. This christian religion was first preached in Iurie the 15. Ioan. vlt. yeare of Tyberius Cesar as alsoe wee knowe that the same was oppugned and gainsaid first by the Scribes and Pharises afterwardes by the Gentyles and with all penall statutes of forcible lawes made by the Romaine Emperours other potentates of the worlde which were practised and put in execution for the space of 300. yeares to supplant and deface the same This christian religion was vpholden and defended by all the Popes and confirmed by all the generall approued councells that euer were But the protestant religion was disproued and condemned for heresie by Leo the tenth and by the generall Councell of Trent and by all Catholick vniuersities of the worlde as the Arrian heresie was contradicted and condemned by Syluester then Pope and by the generall Councell of Nice by S. Athanasius and Hillarius and other holye Doctors as the Nestorian heresie alsoe was reiected by Pope Celestinus and the Councell of Ephesus S. Cyrill others So that though wee haue shewed your authors or ofspringe the time place when it began and where it began yet the like you cannot once nominate of vs since Christe and his Apostles who are the only authors of our beleefe and religion 6. You affirme that the protestant religion was since Christe and his Apostles in the world but it was hidden I answere that seeinge the Church and religion of Christe ought to be a cittie placed vppon a mountaine or hill to be seene of euerie one as in many places the holye scripture doth proue it ought not to be hidden but manifest to the whole worlde otherwyse it shoulde not be the religion of Christ Matt. 5. Isa 2. Psal 71. Daniel 2. soe that I must coÌ„clude with S. Hierom saying Breâ—em tibi apertamque animi mei sententiam proseram in illa Ecclesia esse permanendum quae ab Apostolis fundata vsque ad diem hunc durat Dial. lucifer in fine I must be plaine and declare my mynde sincerely that wee must abide in that Church which was founded by the Apostles and continewed vnto this verie daye If you shall heare such as be christians to be nominated rather of some other head then of Christe Marcianistes Valentinians Montanistes know then they oughte not to be called the church of Christe but the synagoge of Antechriste euen so such as are nominated Gospellers Caluinistes and Lutherans c. which are the founders of your religion and the inuentors of strange newe and deuised opinions contrarie to the vniuersall catholicke church and to the auncient Doctours thereof ar rather as S. Hierom saith members of that synagoge then of the church of Christe and as they were most peruerse obstinate in their doctrine soe they were most shameles and licentious in their liues and as the tree beareth in his braunches the corrupte humours that they drawe from the roote as the vertue of the cause is knowen by the effecte and the nature of the springe doth shewe it selfe in the brooke and as the springe beinge vncleane the brooke cannot be cleere and the roote beinge withered the braunches can beare noe fruite so Luther Caluine beinge your roote and of-springe and beinge vncleane filthie leacherous and altogether wedded to carnalitie and licentiousnes beinge rebellious apostates noe doubte of such as shall followe or embrace them no better fruite can be expected of them hence Zuinglius himselfe did coÌ„fesse Zuing. c. 2. Resp ad Luth. that as soone as he did embrace this ghospell of Luther he was attached with the raginge flames of fleshly concupiscence and sensualitie The occasion of Luthers fall and of other heâ—tikes from the Catholike Churche CHAPTER II. 1. WEE may applie S. Augustine his senteÌ„ce vnto this subiect Ang. serm de tempo 44. that there are two rootes plaÌ„ted in two fieldes by two tillers or husbadmen the one Christ doth plant in the hartes of the good the other the deuill planteth in the hartes of the wicked And as this is Couetousnes which is the roote of euill 1. Tim. 6. Ephes 3. soe tho other is charitie beinge the roote and of-springe of all goodnes accordinge to the saying of the Apostle that wee should be planted and rooted in charitie for as no euill can springe from charitie so no goodnes can come from couetousnes soe that you may perceaue from which of these rootes Luthers cause proceeded and which of these husbandmen did plante the same For not obtayninge the promulgating of certaine indulgences whereby he hoped to gett money first he rayled against them who denied him the same then he was infected with a desire of vaine-glory thirdly with a desire of reuenge for that he had a repulse from the Pope called Leo the tenth afterwardes pricked forward with a most filthie appetite of fleashlye concupiscence beinge a professed frier fifteene yeares he came out of his monasterie and tooke with him a professed Nunne wherby he might satisfye his filthie luste withall so that he committed such sinne sacriledge by breakinge and violatinge his vowes that all the world were scandalized therat And so far did he defend his riotousnes and beastlie debauchednesse therin as to teach that a woman was as necessarie
which as it doth exceede all the heresies that euer were in ympietie of Doctrine and wickednes of life so it doth alsoe surpasse all Heretiques Infideles Turcks and Iewes in all bloody feates cruell exploites Babilonian confusion tragicall desigmentes diuelish purposes and plottes yea and strange inuented lawes newer heard of before with their most rigorous execution You see the fruite of heresie the complotters and compassers thereof the cheefe Architects of her detestable practise her effiminacye luxurious wantones her inducementes to all abhominable pleasures and licentious libertie her bloodie imbrumentes and lamentable tragedies in euerie countrie where shee was nourished and inuented which brought a masse of miserie and calamitie with it to those places that receaued her the shipwracke of whose opulente and aboundante fortunes can beare wittnesse thereof obstinate pride presumptuous and turbulent spirittes dislike and disdaininge of good order and sound discipline contempte and despising of authoritie curiositie and affectation of noueltie discontentment and disquietnes of mindes through ympatience of filthie luste and other malignante priuate humors which were neuer inspired by the spirite of God but by the suggestion of the diuill who was the cause thereof Of the miserable death and endes of such as deuised and defended the protestant Religion as also other heresies CHAPTER VII 1. THe first plotter of this heresie was Martine Luther Luthers death whose life as it was most wicked soe his ende was noe lesse miserable He after that he had surfeyted through one nightes gossopinge himselfe beinge fild intemperatlie vpp to the throate was found dead in the morninge with his wife and as it is suspected was choaked by her Henrye Zuthphan which was the first that brought Lutheranisme into Breame was afterwardes burned at Meldorphe in Thretmarsse Anno 1524. Hulderique Zuinglius an Apostate Priest in a furious skirmish beinge leader of the Tigurians whome he brought to that dolefull battle animatinge them to the combatte as surmountinge their aduersaries in multitude of souldiers were all ouerthrowen and he himselfe was found dead amoungest the dead carcases and was cast into the fire Zuinglius death Conrad in Theolog. Fox pag. 444. soe as he suffred a double death by fire and sworde Of whome the Epitaph was made thus Occul uit patrio bellator Zuinglius ense Et gressa est armis gens populosa suis Zuinglius the Warior was slaine in the fielde And the sword of his Countrie did pierce Genebrardus in Chron. 2. fol. 72. His side by many bloody batles fought His Country vnto ruine he brought CoÌ„radus a Lutheran protestant writeth that God manifested his iudgmente vppon Caluine euen in this world whom he visited in the rodde of furie and punished him horribly before the dreadfull hower of his vnhappie death Caluins dreadfull death for saith he God by his powerfull hand did soe stricke this heretique that beinge in desperation blaspheminge and cursinge the name of God and calling vppon the diuills he yelded vpp his wicked ghoaste hauinge an vglye and filthie apostume in his priuie partes out of which there issued such a number of loathsome and stinckinge woormes Carolostadius his death Epistola de morte Carolastadiâ— OecolaÌ„padus death that not any could abide to come nere him this farre the said Author Carolastadius was slaine by the diuill as the ministers of Basill themselues doe witnesse Oecolampadius also a married Mounque of the order of S. Brigget and one of the firste and principalest Architectes of the protestante religion was founde slaine in his bedd by his wyues side and that by her or rather by the diuill himselfe Luth. lib. de Missa priuata as Luther thincketh The Duke of Saxonie and the Lantgraue of Hesse which were the cheefe promotors and Patrons of lutheranisme were in battell vanquished by Charles the fifte depriued of their dominions and kepte in prison by him many yeares The Prince of Condye The prince of Condys death and the admirall of France which were the Patrones of the secte of Caluine or hugnottes in that Countrye were alsoe vanquished and ouerthrowen in the field with their kinge after many other ouerthrowes and slaughter of their adherentes the one I meane Condie was slaine in the battell of Iarnan the other was kild in a triumph at Paris his carcase beinge caste from the topp of a high howse his necke beinge broken and his body torne was drawen by a rope through the streates and hanged not much vnlike to Iezabell where also the Prince Montgomery was beheaded beinge a great defender of Caluinisme 2. The death of such in EnglaÌ„d as were â—atrons of Protestancie The same miserable end they tasted alsoe that were the patrones of this wicked ghospell in England as Queene Anne Bullen Thomas Cromell the Duke of Somersett and Thomas Cranmer Bishopp of Canterburie The first was accused arraigned and conuicted of a filthie incest her supposed Father beinge the iudge thereof and by his sentence putt to death who was so besotted of her filthie loue The next was condemned and putt to death for heresie and high treason by kinge Henry the eighte vnto whom he yealded himselfe both soule and bodâ—e before by the lawe he made himselfe videlicet whosoeuer should be cast into the tower he should be put to death without examination Fox act and monuments 563. whome he called the wall and defense of the protestant Chruch The third which was the Duke of Somersett beinge vncle vnto kinge Edward his vicar generall in all ecclesiasticall causes and protector and as it were kinge of the whole Realme was depriued of all auctoritie and publiquelie beheadded The last which was Cranmer after abiuringe his wicked heresie at Oxford by Queene Marie Robert Barnes Thomas Gerrard William Ierom beinge the first cheefe instruments that Kinge Henry the 8. had to perswade the people touching the kinges supremacie in ecclesiasticall causes were by the said kinge Henrye burned afterwards and the said Barnes beinge there at the stake and the flame readie to lay hould vppon him said these words By our meanes the kinge was made absolute kinge of England whereas before he was but halfe a kinge and for our paynes this is the rewarde wee haue Anno Domini 1540. Prince of Aurengs death 3. The Prince of Aurenge that was the author and enginer thereof in flanders was slaine with a pistole in his newe wyues lappe by Balthazer Gerard. Ludouicus Nalconius brother to the said Prince and the cheefe author of the rebellion of the said lowe Countries in the battle of Mokens which he lost the Spaniardes hauinge gotten the victory was burned in a little cottage aliue whether he fledd for safeguard In that battle also his Brother Henry perished as his brother Adolphus did perishe a little before in FrislaÌ„d William Lumenus the Earle of Mansfil after defilinge his murtheringe hands with the cruell death of many religious persons priests and Catholiques in Holland and Zeland and
and tremblinge at his wordes and speeches Whether euery man ought to be iudge of the scripture and to rely altogether vpon his owne iudgment touching the interpretation therof being inspired by the holly ghoast concerning the same CHAPTER V. 1. THis is the assersion of William Whitakers in his booke against Cardinall Bellarmin for that saith he councells fathers and popes be men And the scripture auerreth all men to be lyeares and so no man can be assured his faith to be certaine and infallible Wherto I answer that no priuat man can be assured of the certitude of an infallible faith and therfore nott of the good spiritt rather then of the badde by whose suggestiō many are intoxicated with dangerous and damnable opinions for according to the Apostle 2. Corint Sathan often times transfigureth himselfe into an Angell of light and the fore the holy scripture willeth vs 1. Ioh. 4. Th 4. to be very carefull in discerning of the spiritts and nott to beleue euery spiritt for it is the holy catholicke church that wee ought to beleue and obey 1. Tim. 3. which the scripture beareth wittnesse to be the piller and firmament of trueth but it giueth no certitude or euidence of any priuat spiritt or pecular iudgment of any one in particuler and therfore the holy councell saith It seemeth good to the holy ghost and to vs Act. 15. which holy ghoast is said to be nott with euerie particuler man but with the church in generall and with those that haue charge and direction therof Ero vobiscum vsque ad consummationem seculi euen to the consummatiō of the world Matt. 28. And vnto S. Peter his successors is said I haue praid for you that your faith may not fayle Luc. 22. and seeing this priuiledg is giuen to S. Peter for the good of the church as the first and cheefe pastor therof vnder Christ and to no other in particuler as long as the church shall continewe the praiers and intercession of Christ shal not be frustrated And therfore S. Cypriā affirmeth the fountaine of all heresies to haue proceeded for that one priest for the time being one iudg for the time being vnder Christ is not regarded For which way saith he can heresies be preuented that they spring nott or being sprong already that they be nott extended or encreased wher there are so many masters as disciples so many iudges as barristers And for this cause S. Hierom saith against Iouinian amoungest 12. one is chosen that a cheef being ordained occasion of scisme should be taken away 2. The tables of both the testaments referred vs ouer to no particuler iudgment but altogether to the small decree and arbitrement of the high priest Deut. 17. as it is saied If there be any hard or doubtfull iudgment amongest you goe to the priest of the Leuiticall stocke and to the iudge that shall be ordained for that time and he shall enforme you of the trueth Whose lippes according to Malachias Mal. 2. shall keepe wisdome because he is the angell of the Lord of hoastes if he will not hearken vnto the Church Matt. 18. lett him be vnto you an ethnick and a publican And in the newe testament our Sauiour appointed one pastor aboue the rest vnto which he hath committed the feeding of his flocke which should haue beene friuolous if the flocke would nott receaue food from him Ephes 4. Afterwards he ordained pastors and doctors in his church which should be also a friuolous ordinance if euerie one should be a proper pastor and doctor to him self And although councells fathers and popes are men so the testimonies of the scriptures may also be taxed with the imputation of humane errors so were the Apostles and prophets men also yett wee ought to beleue them because the holly ghost was not a lyar that spake in them And so the ecclesiasticall councells fathers and popes being lawfully assembled together and assisted by the holly ghoast Matt. 28. which in such a case is promised vnto them did not erre 3. Another obiection they bring Ioan. 14. saying S. Peter was nott promised vnto the Church to direct the same butt the holly Ghost which should direct and instruct all the Apostles and nott S Peeter I answer that God promised the holie ghoast as an inuisible and internall doctor and director S. Peter his visible and externall doctor he left in his church And therfore S. Augustine saith Aug. in Ioh. 14. after promising the holly ghoast lett no man thincke that he shall so giue the holly ghoast vnto his church in his owne place is though him self also would nott be with the same for he auowtched he would nott leaue them orphanes but would come vnto them 4. And althoughe the holy ghoast was promised to instruct the Church in all trueth yett not without the Father and the sonne for their externall worcks are indiuisible for there is but one indiuisible substance and because the Church is a visible body so it ought to haue a visible viccar vnder Christ the inuisible head therof And therfore he saide vnto S. Peter Ioh. 11. Simon of Iohn louest thou me more then these feed my lambes which he repeated thrise first commending vnto him his lambes afterwards his litle ones the third time his sheepe and so expoundeth S. Ambrose in cap. vlt. Luc. 5. Nowe the power and iurisdiction which was promised vnto S. Peter Math. 16. that the Church should be builded vpon him that the keyes of the kingdome of heauen should be also giuen vnto him is accomplished and performed in the 21. of S. Iohn feed my sheep of whom he is actually made the generall pastor and viccar 6. And although the rest of the Apostles were lightes and priests and had authoritie also in the 20. of S. Iohn yet theirs was extraordinary which should end with them selues and whatsoeuer authority they had was by the sacraments by which they remitted sinne S. Peter had authoritie to bind and loose immediatly and by him the the Apostles as depending vpon him as S. Thomas saith in 4. dist 19. q. 1. art 3. and so he maketh a distinction of the two powers videl of order and iurisdiction the first was equally giuen to all the Apostles Iohn 20. and consequently to all priests but the secōd power was principally giuē to S. Peeter and from him to be deriued vnto the rest of the Apostles How heretiques would faine take awaie all tradition alleadginge for their purpose that of S. Math. 15. In vaine you worshipp me teachinge for doctrine mens precepts CHAPTER III. 1. THis is it saith S. Augustine that all heretiques doe bragge of Lib contr Maximū if I should aunswere all such trifles I should neuer make an ende saith he soe as he would not aunswere to this place for he saith that the traditions of the Apostles ought to be of as great force as the holie scriptures
vs by others neither doe wee presume to deliuer euerie phantasie that springes out of our owne braine least matters of religion should be thoughte to be mens fictions or inuentions Whether we prohibit the scriptures to be translated into the vulgar tounge CHAPTER IV. 1. TRulye the Catholique Church doth nott altogether forbide vulgar translations of holly Scriptures althoughe shee would not haue euerie bodie at his pleasure to read the same or to make glosses thereon The councell of Trentt in the table of prohibited bookes and 4. rule permitted the vse of the vulgar translations to them whome the Bishopp or inquisitor with the licence of the pastoure shall thinke to be such as will reade them to their edification and not to their damadge Malmsburie affirmeth out of S. Bede that there was somtimes permitted vulgar translations in Englande The French alsoe had their French Bibles a long time and soe the Englishe catholiques by permission from Rome had the newe testamente in English 2. After the retourninge of the children of Israell from Babylon the diuine office the holly scriptures were read vnto the people in the Hebrewe tounge not withstandinge the Siriac or the Chaldean language was their vulgar tounge for the Hebrewe was not al that time vulgare otherwise the people should not haue had neede 2. Esd 8.13 of an interpretor when the lawe was read of Esdras as alsoe when Moyses and Iosias did propose the same vnto the people Againe the Apostles did write their ghospell in noe other languadge but in Hebrewe Greeke and Latine for Peter and Iames did write vnto the Iewes dispersed throughout the whole world in the greeke tounge as S. Iohn did write vnto the Persians 3. In Affricke as longe as the Christian religion was there the latine tonge was in vse as S. Aug. and S. Cyprian doe wittnesse Aug. de doctrina Christiana who also say that the psalmes were sounge in that languadge and in the Masse Sursum corda habemus ad Dominum gratias agamus Domino Deo nostro c. Isid lib. 2. de diuinis officijs cap. 2. Conc. Toll 4. Bed lib. 1. hist suaegent VVal to 3. de sacramentalibus Rab 2. de instit Cler. Rup de diuinis officiis That the latine tonge was vsed in Spaine in their churches it is wittnessed by S. Isidorus aboue 900. yeares a goe it was also decreed in the councell of Tollet that order should be obserued in singinge the spalmes In englande aboue 1000. yeres the seruice was in latine as Beda and Thomas Waldēsis doe wittnesse In Fraunce also the same tonge was in vse in their churches as Alcumus de diuinis officijs doth witnesse and Amallaricus Treuirēsis de officijs ecclesiasticis who saith that in all the weast the office of the church was in latine In Germanie the same also was obserued as Rabanus doth wittnesse and Rupertus 4. The Apostles as Iustinus Martyr doth obserue did celebrate and singe the psalmes to the gentiles conuerted to the faith in the greeke tonge notwitstandinge there were diuers tounges as of the Parthiās Medes Elamitans and such like neither yet in the vulgar greeke but in the Atticke which was the more common and more learned soe that the languadge which the greeke priests doe vse at Masse sacrifice is not the same that the vulgar sorte did vse Gregorie the 7. denied the kinge of Bohemia licence to translate the holy Bible into the vulgar tonge soe denied Innocentius the 3. longe requested therunto by the Bishopp of Mentes for these good fathers would not haue such profound misteries of the scripture to be in contempte and subiect to the crosse sense of the vulgar sorte for some simple religious persons readinge the holy scriptures did read of godes eyes armes and feete and such like which indeede ought to be vnderstoode not litteraly Cassiod colla 10. c. 2. 3. 4. 5. but metaphoricallie and therupon thought God to be a corpulent bodye or palpable subiecte 5. Dauid George the Hollander by readinge the scripture alsoe in the hollandish languadge found that the trewe Church should neuer fayle and because he found by experience that noe other church continewed soe longe as the Church of Rome he denied Christ to be the true Messias so that beinge subuerted and carried away by the sectaries of these daies he thought the Church of Rome not to be the true churche vnto which rather then he would yelde any beleefe he denied Christ to be God and soe denied the church of Rome to be true the churche And a certaine wooman in Englande hauinge heard the 25. Chapter of Ecclesiasticus read by the minister against women said it was the word of the diuill and not the word of God Bell. to 1. l. 2. c. 15. 6. Who can giue greater euidence of the inconuenience of readinge the scriptures more then the heretiques of this time euery one groundinge their heresies and absurdities vppon scriptures falslie applied and ill vnderstoode wherfore reason it self without other aucthoritie should perswade the church to haue the scriptures and her seruice in a certaine languadg otherwise there could be noe vnitie or communication of churches for none either learned or vnlearned should frequent any churches or heare seruice but in his owne Countrie where he should heare his owne vulgare languadge neither could there be generall councells for all the fathers that comes thither haue not euerie one of them the gifte of tonges and therfore this is the cause that the Apostles for the moste parte did write all in greeke for that at that tyme it was the commonest languadge of all as Cicero saith Oratione pro Archia poeta the greeke tounge is read almost amoungest all nations but the latine is restayned within her smale bondes and limittes but when the Romaine Empire beganne to florish the latine alsoe florished especially amoungest the learned as in Italie France Spaine Affrique and in other nations and therfore in respect that it is now the commō language the scriptures and seruice of the Church ought to be in the same 7. If any reason should moue the church to haue the scriptures in the vulgar tonges it is for that the simple people should vnderstande them but they cannot vnderstande the psalmes nor the prophetts nor many other bookes of the scripture neither by readinge them take much fruite thereby but rather great harme for if they should read in the prophett Osee Goe and make vnto yourselues children of fornications the adulterie of Dauid the incest of Thamar the lies of Iudith and how that Ioseph made his brethren druncke and how that Sara Lia and Rachell gaue their hand-maides as concubines to other men they would ether despise the Patriarches or imitate them in those thinges and when they should see soe many contradictories accordinge to the litterall sense which the rude cannot resolue they woulde be in a confusion or bringe the scriptures to manifest contempt 8. Also in
wee must not iudge by examples but by lawes As for the priestes representinge the person of Christe vnto whome the precepte is giuen Doe this c. they receaue Christ vnder both kindes and yet the greekes doe not vse the Chalice in lent and the latines vpon good fridaye doe receaue Christ vnder one kinde 6. I aunswere further that many thinges are instituted by Christ which doe not bind vs to accomplishe them as matrimonie holie orders vowes and votaries to say masse virginitie and euangelicall councells are instituted by Christe and yet wee are not obliged therunto for it is in euerie mans owne election to marrie to receaue holie orders to vowe to be a virgin it was also instituted of God that wyne should be vsed for drinke and yet wee are not comaunded to drinke it it was also appointed by God that the first fruictes of wyne should be offred vnto the priests for their drinke yet they were not comaunded to drinke it Trulie you should followe Christ and imitate him had yow bene obedient to his church accordinge to the example of himselfe who did submitt himselfe to his mother the Sinagoge and her preceptes For wee must vnderstand that such thinges as our Lord hath ordained by himselfe cannot be altered in his Church nor be dispensed withall as the morall preceptes and the articles of our faith which are immutable and such as pertaine to the substance of the sacraments but such as are positiue precepts as the rites of the sacraments not essentiallie pertaininge to the same which Christe himselfe hath not instituted by occasion of time and place and other circumstancies the churche beinge directed by the spiritt of God may alter them because herselfe hath instituted them as this obseruation of communicatinge either vnder one or both kindes and therfore it may be changed by the churche 7. The holy doctors haue diuided the church into three states of times as Nicolaus de Lussa Cardinall Salmeron tractatis 34. related by Alfonso Salmeron hath obserued The first state of the church was feruent for the Christians in that golden world were inflamed with an ardent loue and feruent charitie to shedd their blood for Christ and in this state Christe was deliuered vnto those faithfull christians vnder both kindes that drincking the blood of our Lorde they should most cheerfully shedd their blood for him as S. Cyprian teacheth in his Epistle to Cornelius S. Cypri epist. ad Cornel. and his Epistle to the Thybaritans Neither did he altogether wish it should be giuen to euerie one of the laytie but in time of persecution to shedd their blood for Christ In the second state the church was zealous though not soe feruente and soe Christ was giuen vnto the christians vnder one kinde that is to say of bread which was dipped in blood as may be gathered out of manny fathers and councells In the third state the church was colde and luke warme and so was Christ giuen vnto the laytie vnder one kinde without dipping it into the blood This the church hath done for good cause beinge taught herein by the holly ghoaste which euer followeth the churche whose authoritie is of the same force nowe as it was then 8. You vrge the wordes of Christ saying Matt. 26. Bibite ex hoc omnes drinke yee all of this I aunswere that these words were spoken and directed to the disciples that were present and vnto the priestes their successors when they shoulde celebrate vnto whome also was said doe this in remembrance of me and therfore that glorious Martyr said Roffensii quotiescunque c. whēsoeuer yee shall drinke thereof c. because that the precepte of drinckinge is not soe absolute as the precepte of eatinge his bodie vnto which noe condition is added therfore it is a precepte deliuered vnto them with condition as when they will drinke of the Chalice they shoulde doe it and offer it in remembrance of him for the wordes of the imparatiue moode doe not alwayes include in them an intente of bindinge as vnder paine of sinne for by them wee pray Miserere mei Deus haue mercy on vs. Patientiam habe in me haue patience with me Sell all that thow haste and giue it to the poore yett wee are not bounde to perfourme this precepte Euen soe in these wordes Drincke yee all of this c. wee are not bounde to perfourme it but such as are priestes when they cōsecrate and therfore the three Euangelists doe declare that our Lord did sit with the twelue Apostles and not with other disciples and therfore none excepte the Apostles and such as lawfullie doe succeede them haue power to blesse or to consecrate the Euchariste as Clemens Chrysostome Ambrose S. Bernarde doe affirme 9. Likewise when he gaue power to remitte sinne Iohn 20. only the Apostles were assembled for as it is not the charge of euerie one to preach to baptise or to feede so it is not the office of euerie one to forgiue sinnes or to consecrate the Euchariste which only belonges to lawful priests vnto whom by those wordes he gaue power to consecrate offer dispense the Eucharist For the laytie by those wordes doe this in remembrance of me haue no other authoritie then that from the priests they shoulde receaue godlie and deuoutlie the Euchariste after whatsoeuer forme◠it should please the churche to giue them eyther vnder one kinde or two kindes Doe this whensoeuer yow shall drincke in my remembrance by which words it is not absolutly commaunded to drinke but whensoeuer yow drinke that it should be done in his remembrance as it was done in times paste In eatinge of the lambe it was simplie commaunded that euerie one should eate thereof but to drincke wine euerie one was not bounde it the supper of the lambe Otherwise the abstainer which did abstaine altogether frō wine should grieuouslie sinne and should not be so highlie commended of God for abstaininge from wine And in like manner the Nazarits should alsoe offend for abstaininge from wine as they did For although man can liue without wine yet he cannot liue without bread euen soe without the chalice a man may liue spiritually Hier. 35. but without the blessed bread he cannot liue spiritually and soe wee say alwayes in the Pater noster panem nostrum quotidianum giue vs this daye our daylie bread 10. Adrianus the 4. did dispense with those of Norwaye to consecrate vnder one kinde by reason of the scarcitie of wyne in that countrie for soe they should performe the obligation of receauing this blessed Sacramente This is also confirmed vnto vs by the three famous and generall councells and assemblies of the flower of all the best and learnedst men in the worlde Conc. Cōst sess 13. Basil ss 30 Trid. ss 21 videlicet the councell of Constance Basill and Trente with in the harte of Germanie where this article of receauinge vnder one kinde of the laitie was defined and
decreede and the sentence of Anathema was pronounced against all those that should hould the contrarie And whosoeuer will not obey these generall councells assembled together by the vertue of the holie ghoast whose asistance was promised vnto the church in such occasions doth iniurie not onlie to the church but also vnto that holy spirite of these kind of people is said vos durae ceruicis spiritui sancto resistitis you stiffnecked people yow resist the holy ghoaste None ought to prefer his priuat opinion before the generall definition of a generall councell Therfore the Emperor Marcianus after the definition and ordinaunces of the councell of Chalcedon said he is a wicked and sacrilegious person that would oppose his owne priuate opinion against the authoritie of the whole churche in such a generall assemblie and this is the cause that S. Aug. defended S. Cyprian from heresie for that it was not decreede by any generall councell that such as were baptized by heretiques should be rebaptized againe as the said S. Cyprian helde and because the Donatistes did persiste in this doctrine after the definition of the generall councell they were condemned of the churche for heretiques as S. Aug. doth testifie and therfore those dogmatistes of our time because they defende not onlie this doctrine but also many other peruerse and damnable opinions not onlie against the definition of these generall councells but also against godes ordinances ought to be reputed for heretiques 11. S. Thomas doth saie D. Thom. in 6. Iohn lect 7. that it was the custome of the churche for danger of sheddinge that the priest at the alter should receaue vnder both kindes the laytie vnder one kinde for this said he is not against Christs institution for whosoeuer receaues the bodie receaues the blood alsoe because that Christe is vnder both kindes aswell in respecte of his bodie as his bloode Exod. 16. Genes 14. For all sacrifices did appertaine vnto the priestes the Manna the paschall lambe was eaten of the people which were figures of this Sacramente and they were not comaunded to drincke after it And although you vrge that Melchisedec did offer bread and wyne in token of this Sacrament I aunswere that he was a prieste for so the scripture saith Erat enim sacerdos Dei altissimi for he was a priest of the highe God In our Lordes prayer wee aske our dailie bread without wyne Tertul. in orat Dom. Ambr. l. 5 de sacra Hier. c. 6. Matt. homil 9. Aug. l. 50. which petition many holy doctors doe interprete to be mente of the Eucharist and when our Lord had fedd soe many thowsands there is noe mention made either of water or of wine that feedinge beinge a figure or token of the holy bread of the alter by which the faithfull Christians are releeued For our Lord makes mention of the Chalice but thrice of the eatinge of the bread he makes mention fifteene tymes soe as wee may perceaue that the churche may vse both the kindes seuerallie Qui manducat hunc panem viuet in aeternum Theophil in eadem verba Aug. li. de consensu Euangeli c. 25. ser in seria 2. illius diei Beda lib Comment in Lucam Petr. Damianus Card lib. de diuinis officijs 12. Christ also goinge to Emaus sittinge at the table did feede only the twoe disciples with breade alone and being perceaued in the breakinge of the bread did vanish awaye by which fraction or breakinge many holy fathers did vnderstande the Euchariste wherby wee may gather that the Euchariste was giuen vnto the laytie vnder one kinde vppon easter daye that is to say to Cleophas and to Lucke as many saie And although they were the disciples of Christe yet they were not priestes For at his last supper he did not saie to others then to the twelue Apostles these wordes Doe this in remembrance of me and vnto those disciples that went to Emaus he gaue onlie the bread without wine so vanished awaye Epistola Ephesios 13. S. Ignatius made mention but of one kinde to be giuen to the laytie Eruditi à paracleto c. Yow beinge instructed of the holly ghoast remaininge in true obedience to the Bishops priests which breake the bread vnto yow with due respecte and perfect deuotioÌ„ which is the medicine of mortalitie the onelie preseruatiue of life against death by Iesus Christ The blessed Sainte did not speake any thinge of the Chalice when the Pope goeth in any pilgrimadge or iourney he carries with him the blessed Sacramente but vnder one kinde Hier. in Apolog. pro libris contra IouinianuÌ„ S. Hierom doth reporte that it was the custome of the faithfull at Rome to haue our Lordes body at home in their houses because they did not presume to goe to the church beinge letted by coniugall societie which saith he I doe not commend or discommend S. Ambrose also doth reporte Ambr in orat funebrii de obitu fratris sui Satyr that his brother carried with him this dreadfull hoaste to sea and hauing suffred shipwreacke did by vertue of this blessed Sacrament escape drowninge the blood he did not carry beinge not soe conueniente for carriadge The Christians did in tyme past vse to carrie with them the Sacrament vnder one kinde least in their greatest danger of death they should not be releued of their greatest liuely â—oode S. Ambrose in the houre of his death did receaue the blessed Sacramente of the Bishopp of Vercell vnder one kinde Paulinus in vita eius as Paulinus doth reporte The like is also reported of S. Patronilla S. Hierome S. Martyn S. Benedict S. Lucia S. Francis of whome the histories make mention that in the time of their death they did communicate vnder one kinde Amphilogius wrote that when S. Basill did celebrate in the church a Iewe went to gaze and to behoulde the christians as they receaued the blessed hoast In vita S. Basil he ioyning himselfe with them sawe an infante diuidinge the hoast in the handes of S. Basill and soe came to all the communicantes as also to the said Iewe which wheÌ„ he receaued the blessed bread was forthwith tourned into fleash and beinge astonished at this miracle he himselfe with his wife and children were made Christians 14. Euagrius a greeke historiographer and Nichephorus doe deliuer vnto vs that it was the aunciente custome in the church of Constantinople to giue vnto children such as went to schoole the relickes and fragments of the blessed hoaste if any were left after the comunicantes but it were great absurditie to giue the relickes of the chalice vnto them their tender age and weake disposition being not capable thereof soe it should be a great indecencie so keepe the same being in a short time subiect to corruption With these children vpoÌ„ a certaine daie went a boy the sonne of a glass-maker who beinge asked of his father what he did with the
giuen also to others but Christ did not forbidd those to whome he comitted the gouernment of his church to denie it also to other some as it is said in the scripture Genes 9. that God hath giuen all cattle and beastes to the vse of man yet by that graunte or donation he hath not forbidden the superiors for disciplines sake to forbid their subiects in certaine tymes the vse of certaine meattes as God in his lawe by speciall commaundemente did forbidd the children of Israell all vncleane beastes and such that were strangled which neuerthelesse the church nowe doth teach and preach not that herein shee doth against Gods lawe or his precepte but that beinge taught by the holy ghoast shee doth interprete godes meaninge in the lawe For the positiue lawe of the church is nothing else then a certaine prescription of godes lawe and a certaine determination of that which is giuen in common God almightie commaunded vs in generall to praie to doe pennaunce to receaue the Eucharist but the church according to her wisdome and discretion respectinge rather the intente of the lawe-giuer then the lawe it selfe did prescribe both the tyme manner wherein and by which wee ought both to receaue the blessed Sacrament and to doe pennance and praie for the vulgar sorte yea and men of great learninge and science vnlesse they had bene endued with great charitie without these particuler determinations and comaundements of the Church would not keepe these generall comaundements Luther saith Luth. in lib. de formula missa lib. de Cōfessione parte 3. para 14. that the had noe other cause or any sufficient motiue to giue the Chalice to the laytie but that the church and the fathers did comaund the contrarie And in another place he dissuaded Christians from confession and from the Euchariste in time of easter because that the Pope commaunded it I will not obey his commaundemente saith he I will doe it saith he another tyme accordinge to myne owne pleasure but not accordinge to his precepte But Luther and all his malitious and turbulent followers ought to embrace the counsell that the Angell gaue to Agar the woman seruante Genes 16. Reuertere ad domum tuam humiliare suv◠manu illius retourne to thy house and humble thie selfe vnder her power This was spoken litterallie of Agar that shee should obey Sara and returne to her house which is allegorically spoken of the church vnderstoode by Sara and of the congregation of heretiques meante by Agar as S. Augustine doth teach vs. Whether the Catholicke Church doth add to this Sacramente in makinge it both a sacrifice and a Sacramente CHAPTER II. Cypr. epist 66. Chrysost hom 11. Damasc serm de cana 1. I ' Answere that the Catholique church doth add nothinge nor inuente any sacrifice but that which Christe instituted for a Sacramente which is our spirituall foode and may be said to be our daylie bread as also the great sacrifice of the newe testamente and soe Christ is said to be offered for vs two manner of wayes videlicet bloodilie and vnbloodilie In the first manner he offered himselfe for vs in ara crucis vpon the alter of the crosse which oblation the paschall lābe without spott which was offered by the Iewes did signifie In the second Cyrill ad Hebr. 9. Hier. cap. 9. ad Titum he offred himselfe in his last supper and nowe his priests doe offer him vpon the alter for the quicke and for the dead that accordinge to S. Cyrill the oblation of Melchisedech who did offer bread and wyne should be accomplished and that he should remayne a true priest accordinge the order of Melchisedech and that his priest hoode which is according to his humanitie and not accordinge to his diuinitie might endure for euer Soe as the Eucharist amongest other Sacraments of the old testamente hath this priuiledge How the Eucharist is a sacrifice and a Sacramēt and prerogatiue that it is a Sacramente when it is receaued by the faithfull and a sacrifice in asmuch as it is dailie offred for our offences to the eternall father And although euerie sacrifice be a Sacrament because it is a sacred thinge religiously instituted to sanctifie our soules notwithstādinge euerie Sacrament is not a sacrifice because it is not offred vnto God vnto whome sacrifice is offred and a Sacramente is ordained for men Soe as the Eucharist is of greater value and vertue as it is a sacrifice then as it is a Sacramente as Ioannes Roffensis saith in his articles against Luther and vpon this place related by Alfonso Salmeron Salmer tracta 16. in Ioannē That the Eucharist is a sacrifice of the newe lawe it is proued most aboūdantlie both by scriptures fathers and by councells 2. The first is by Malachias the prophett who did prophesie of this sacrifice after this manner Mal. c. 1. Psal 112. Non est mihi voluntas in vobis c. I haue noe likinge of yow and I will not receaue a gifte from your hand ab ortu solis vsque ad occasum c. from the risinge of the sunne vnto the goinge downe thereof magnum est nomen meum in gentibus in omni loco sacrificatur offertur nomini meo oblatio mūda quia magnum est nomen meum in gentibus my name is great amoungest the gentiles and in all places they doe sacrifice and offer vnto my name a cleane oblation This said the Lorde of hoasts he said that his name should be great amoungest the gentiles of whome this oblation should be offred for before the ghospell of Christe was preached vnto them noe oblation of theirs was lawfull neither the oblatiō of the Iewes was cleane it selfe but accordinge to the faith and deuotion of him that did offer the same besides they could not offer but at Hierusalem onlie and consequentlie it was not in all places of the worlde as it is mente heere from the easte to the weaste Neither can it be meant of a spirituall sacrifice either of prayers faith mercie or a contrite harte which in scriptures are called sacrifice as the Augustane Apologie doth interprete for manie reasons because that all these be not one sacrifice but many sacrifices as also because they doe not scceede the old sacrifices for in the old testament there was vse of those kinde of sacrifices as with vs and moreouer because they were not properlie called sacrifices but metaphoricallie neither are they offered in all places because they be spirituall thinges which needes noe place And much lesse are they vnderstoode of the preachinge of the ghospell as Bucerus writinge to Latonius doth interprete because preachinge is not properly called a sacrifice neither succeedeth it the olde sacrifices Neither the conuersion of the gentiles by the preachinge of the ghospell is this sacrifice as Aecolampadius doth expounde vnto the Senate of Basil for this is called an improper sacrifice neither one sacrifice but many
pittie towardes the poore as they haue remorse of conscience to keepe them or morall honestie to bestowe them And as for other ecclesiasticall dignities and spirituall benefices out of which the greatest liuely hoode should be deducted they saie Non sufficit nobis vobis wee haue not inoughe our selues much lesse will wee imparte any thinge vnto others hauinge such a diluge of chitts and childrē with which the countries of this ghospell doe aboūd that S. Paule should not bragge nor glorie more for begettinge children per euangelium by the gospell of Christe then they by their voluptuous gospell And soe eche of them maie saie Genui vos per euangelium I haue begotten yow by the gospel but I would to God they had gotten them spiritually as S. Paule did and not carnallie as they doe whose voluptuous gospell is Crescere multiplicare ex sanguinibus aut ex voluntate carnis sed non ex Deo nati sunt By filthie concupiscence accordinge to the will of the fleash but are not borne of God whose vnhappy and wofull of springe did robb Christ of his patrimony and did not onlie destroie the ecclesiasticall state of his church but also haue almost brought to ruine the ciuill and temporall state hauing made their inundation with which all England and Irelād are so ouerwhelmed into their neighbours possessions and territories that the boundes and banckes of these countries are not able to resiste their violent irruptions neither yet a meane contment is not able to conteine the confused and disordered multitude of their issue soe as if England either by conquest or some other course doe not appoint their habitation and dwellinge place in some other countrie as Virginia or Guiana or elce where the kingdome of great Brittanie and poore Ireland shall feele the smarte and especially the nobilitie and cheefest into whome they prie daylie seekinge by all dishonest courses to intrude into their landes and liuinges as they haue donn alreadie by suppressinge them in all those countries where this gospel tooke footing for I dare say and boldely affirme that these gospellers haue putt downe and surprised as many howses of noble men and gentlemen as monasteries and churches but it is the iust iudgment of God that these potentats and great people should feele their greatest smarte by whom they were sollicited defended and protected in this their newe gospell And that for two causes vid. libertie to liue dissolutelie without controllment of their spirituall pastors and couetousnes with greedie desire to possesse and enioye the churche liuinges which sorte of people for that they contemne all spirituall power or iurisdiction which the church ought to haue ouer them as the spiritt ouer the fleash did easilie yeald to any heretique impugninge and resistinge this spirituall power and takinge away all ecclesiasticall discipline and spirituall correction and soe they gaue them full scope to all abhominable riotousnes and wanton dissolution 4. But to retourne to my purpose that God is not displeased nor good Christians offended for buildinge churches and monasteries or other religious howses for his seruice nor the poore hindered of their releefe for anny charitable oblations or donations that the deuout christians doe bestow on the church but rather God much pleased therby and the poore releeued First 2 Reg. 7. Genes Dauid for hauinge a desire to build a temple for Godes honor was rewarded with and euerlastinge howse and a perpetuall kingdome Iacob but only for consecrating a stone to godes glorie it was said vnto him I will cause thee to encrease and multiplie The englishmen vppon their first cominge to Irelande vnder kinge henrie the 2. dedicated to the seruice of God the first land they tooke which was in the countie of Wexford and made two famous monasteries as Donbrody and Tentarom of the order of S. Bernard and haue endued thē with great and ample possessions as also many churches in that countie and in euery place where they came which was noe smale cause they had such good successe in their enterprise Henry the 5. before he tooke the warres of Fraunce in hand builded two famous monasteries by Richmounde one of the order of Carthusians and the other of Sion Nunes of the order of S. Bride eche monasterie standes one againste the other and the riuer of Themes betwixt them which he dedicated to the seruice of God whom they praised with celestiall alleluias as diuine praises which were neuer omitted either by day or by night soe that when th one would make an end the other would beginn the bells giuinge them notice therof Therfore God did prosper him soe well in those warres that he brought almost all France to his subiection and his sonne kinge Henry the 6. was crowned kinge of Fraunce at Paris beinge but xi yeares of age Yea I could recken more then a thowsand examples of the like subiecte 5. And for the releefe of the poore as the pretious ointment that Marie Magdalen bought for our Sauiours feete was not a hinderance for the poore soe whatsoeuer is giuen to further his seruice doth rather further then hinder them Is there anie countrie in Europe more charitable to the poore and more liberall to godes seruants and all other ecclesiasticall persons then Spaine and yet noe countrie more sumptuous and costlie in their churches and more deuoute and lesse sparing of any thinge they haue for the settinge foorth of godes glorie for adorninge churches and monasteries with all ornaments and implements pertaininge therunto Is there anie country in the world that can shewe such hospitales in all citties townes villadges and hamletts for the cure of the sicke and for the releefe of pilgrimes and strangers such colledges for poore virgins that be depriued of parents and frindes where they be kept and brought vpp in all honest and godly education befittinge gentle women vntill they be married vppon the cost and chardges of the colledge in euerie cittie or great towne in Spaine such confraternities being erected for all workes of mercie by which meanes all sortes of distressed persōs are reliued soe many hospitalities for cast children for whome they haue nurses to giue them sucke vpon the hospitalles charges which also giues releefe vnto them vntill they be able to helpe themselues Soe manny colledges for orphanes soe manny vniuersities for schollers as noe countrie can shewe soe manny hauinge 24. vniuersities and so manny howses of mercie that I dare saye that the howse of mercy of Lisborne doth more workes of charitie and sustaines more poore people and marryes more virgins for godes sake then all the protestante countries in Europe 6. To conclude England and Ireland cannot denie but there was better prouision for the poore before the church was destroyed then after and that the most parte of all colleges and hospitalles were builded by church men themselues Did not the faithfull bringe all their goodes vnto the Apostles Act. c. 5. to be disposed accordinge to their
the takinge of them into his handes he determined with himselfe not to make any more vse of them God would not haue thinges dedicated to his honor to be transferred to any prophane vse vppon anny pretence whatsoeuer And for that Nicephorus Phocas Emperor made a lawe by which he reuoked and called backe all lawes that were made in fauor of churchmeÌ„ for that they had such ample patrimonie and that the poore as he alleadged was not releeued nor the soldiors had wherwith to eate Lib. 1. in in Constit 69. orient The Emperor Basilius did repeale that statute by another lawe by these wordes Vnderstandinge that the lawe of Nicephorus made after that he vsurped the empire against the church and church liuinges was the only cause and ofspringe of all our mischeefe and present callamities for that lawe was not only don in preiudice of the church but also it was plainly against the honnor of God and seinge wee finde by experience to our great greefe that nothing succeeded well with vs neither did wee want continuall callamities after the makinge thereof therfore wee comaunde that it shall cease and be of noe force nor anny other lawe against the church 6. In like manner Alexis Comnenus Emperor of Constaninople besides that he made streight lawes against those that vsuâ—ped anny thinge consecrated vnto God to declare his greater deuotion he in the golden bull added these wordes If euer hereafter ô Lord God anny shal be soe maliparte or soe presumptuous as to take anny thinge that is alreadie consecrated to God or hereafter shal be dedicated to his holie church let such an one neuer enioye the cleere lighte of thy vision neither the light of the sonne that giues lighte in the morninge neither thy aide or protexion but euermore let him be dispised and forsaken of thee The same malediction in substance the Queene Theodolenda did giue vnto all those that would vsurpe the goodes and landes which shee did giue and bestow vppon the church of S. Iohn Baptiste in the cittie of Moucia Lib. 4. c. 7. de gest Longobardorum as Paulus Diaconus doth write The like malediction other Princes haue cast foorth vppon those that would frustrate their godly endeuours for that they feared that one time or another the greedy desire and couetuousnes of wicked people would breake all bondes of godes lawes and religion 7. Allas how manny maledictions were cast vppon the protestants for comittinge sacriledge and for robbinge of churches as that of Corronell Randale and 500. English soldiors withall their munition and victualls which were blowen vpp into the ayre by their owne pouder by an extraordinarie accident of a Woulfe who rann with a firie taile into the church of Derrie in Vulster which by the said Randall was polluted all which in a moment did perishe with a shipp that was at â—anker by the said church Anno Domini 1565. Also of one Sentleger beinge master of the mint that was at Rosse in Ireland in the monasterie of S. Francis in kinge Edwardes dayes who for that the workmen told him that they were beaten by S. Francis euerie night went himselfe of meere presumption vnto the said monasterie to lodge the verie first night he went thither he was soe assaulted that he rann madd and rann headlounge that verie nighte into the riuer and drowned himselfe and his carcase was found dead vppon the sand that morninge In the warres of Garret Earle of Desmond the English garrisoÌ„ that was at Yonghull a port towne in the prouince of Mounster in their sally foorth vppon the enemies went to a certaine monasterie called Melanie which is scituated in an Iland and in the riuer of that towne called the broade water one captaine Peers beinge the leader of that garrison caused a fire to be made and one of his companie called Bluett an Irishman and natiue of Yonghull making fire of the image of that Sainct called Melanye vppon the suddaine fell madd and died within 3. dayes after And the said captaine for that he comaunded him soe to doe was depriued of the vse of his limmes and falling into a dead palsie was neuer founde vntil he died and his companie were all killed by the said Earle his Sensciall this happened 1580. 8. Alsoe one Poet an Englishman breakinge downe a monasterie of S. Dominiques in the North part of Yonghull fell dead downe from the toppe of the church all his limmes beinge broken Anno Domini 1587. Also three souldiors of that towne which did cast downe and burne the holye roode of that monasterie died within one seanight after they hade done it An. 1580 The firste fell madd and died within 3. dayes after The second was eaten with life and died within 5. daies And the third was kild by the said Earles Sensciall within 7. daies after all which manny of that towne now â—iuinge can wittnesse An. 1608 The Lord Crowmell that cast downe the steeple of S. Patriques Church in Vlster dyed within one seanight after some said he fell madd and died therof Also an English carpenter that went vp vpon the vesterie of S. Patriques church of Dublin fell downe his bones were brokeÌ„ and died frantique within 2. dayes after An English captaine that pulled downe the holie roode of Cahir An. 1609 rann madd and cast himselfe from the toppe of the castle of the said Cahir headlonge into the riuer and drowned himselfe 9. Garrett Earle of Desmounde after beinge proclaimed traitour accompanied with his brother Sr. Iohn of Desmound and 800. more in their company for their first exploite inuaded the towne of Yonghull which they spoyled ransacked burnt and destroyed the howses tooke away all the poore inhabitants goodes stript them most cruelly of all their cloathes and left them both man and wooman naked not permittinge them to hide or couer their secreat pertes which nature it selfe would faine couer rauishinge married woomen with manny other wicked actes which they perpetrated not sparinge church or sanctuarie nor any thinge whatsoeuer that was sacred which they polluted defiled and brought euery thinge to vtter confusion and desolation makinge hauocke aswell of sacred vestimentes and chalices as of any other chattle Certaine Spaniardes which were with them at that wicked exploite perceauinge by the furniture and ornamentes of the churches that the townes men were all catholiques and containinge their handes from spoiling were reproued by some of that wicked companie for that they tooke not parte of the spoile as others did but they aunswered that they ought not to robbe or spoile better christians then themselues And one of the said Spaniardes cut his cloake as S. Martine did in fiue partes and distributed the same vppon fiue children which were stript of their cloathes and lefte naked by some of the kearnes But very fewe or none of them escaped a miserable end For the Earle himselfe was beheaded by a poore souldior beinge â—ound in a woode with a verie smale
any other taught the same in any other countrie did euer conspire in treason or murther or deuised anny mischeefe against kinge potentate or countrie or that euer anny man lost his life landes or goodes for not receauinge either themselues or their doctrine or that euer any kinge was expelled out of his kingdome for not receauinge the catholique religion into his countrie or was forced to imbrace the same as the founders of protestancie haue done But it is wel knowen that Luther and Zuinglius were the first that euer preached the protestant religion as it is proued in the Apologie of the protestant Church of England and that they were the causes of all the mischeefe warres and troubles insurrection of subiectes against their princes ouerthrowinge and banishment of Princes by their owne subiects out of all their kingdomes and states 9. Lastlie it is knowen also that our first founders and apostles came in simplicitie of spiritt without troupes of horsemen or bandes of soldiors hauinge noe other standert but the crosse of Christ nor noe other poulder but the dust of their feete but the protestant founders came with wilde-fire gâ—n-poulder and cannot-shott with their cruell armies in all places to bringe all to confusion an desolation that would not imbrace their sect yea many holie martyres haue suffred death for not forsakinge their old religioÌ„ to accept these new deuised opinions of these sectaries wherof I haue thought good to sett downe the names wherby you may perceaue the constancie of Catholiques and the cruelties of protestants Ex fructibus eorum cognoscetis eos For yow shall knowe them by their fruicte I will first speake of Flanders then of France afterwardes of England and last of all of Irelande The name of those that suffred death by the Gewses of Flanders where the protestantes are soe called CHAPTER I. 1. THe Reuerend Father Nicholaus Picus guardian of a monasterie of S. Francis in Holland together with ten of his brethren Ierom Werdan viccar Will. Hadne Nicase Hez Theodorique Emden Anthony Hornarien Anthony Werden Godfrey Meruellan Frauncis Rod of Bruxells Peter Astun a lay brother Cornell Wican a lay man who after much torment and affliction were sent to the towne of Bill where they were beaten with clubbes hanged on the topp of the common stoare howse of the towne in the night time the 14. of August 1575. they cutt of their eares and their noses they ripped vp their bellies and pulled ouâ— all the fatt they could gett and sold the same in all places of the prouince They alsoe put to cruel death Leonard Veichle pastor of Barcomia Nicholas Poppell another pastor of that place Godfrey Dimens somtime rector of the vniuersitie of Parris but then Pastor Gorcomiensis Iohn Oster Wâ—canus cannon regular of saint Augustines order and ouerseer of the Nunnes Adrian Becan of the order of Premonstrensis Iames Lacopins a monke of the same order Iohannes On s of the order of saint Dominique Andrewe Walter Pastor Hairnâ—tensis besides many other related by doctor Estius chauncelor of Douaie In this cittie of Brill were put to cruell death 180. religious persones at seuerall tymes And the Crucifix which stood in the church of Gorcomend for the consolation of the Christians they pulled downe and hanged the same vppon the gallowes they snatched also the Eucharist out of a Priests handes nailed it vnto a gibbet 2. When the Prince of Orenge tooke the cittie of Ruremunde in Gerderlande his soldiors rushinge into the monasterie of the Carthusians murthered three lay brethren vid. Albert Winda Iohn Sittart and Stewart Ruâ—emund And entringe into the church of that monasterie they found the Prior thereof called Ioachinus with the rest of the religious people prayinge vnto God all which they murthered in which cittie 29. priestes and religious persons were martired When the Gewes had gotte by deceit Adernard in Flaunders after spoilinge and robbinge all the churches and monasteries therof they apprehended all the priests and religious persons and brought them bound with the gentlemen of that cittie vnto the castle there amoungest whom master Peter licentiate of diuinitie and pastor of that cittie a worshippfull aged man was put to great tormentes and at the last beinge tied hande and foote was cast from the toppe of the tower headlonge into the riuer of Scaldis After him also they cast headlonge down into the riuer Paulus Couis pastor of that cittie Iohn Brackett Batcheler of diuinitie Iames Deckerie Iohn Opstall and Iohn Anuanne a noble man al priests They tooke also that vertuous man Iohn Machusius of saint Frauncis order somtimes Bishopp of Dauentrie who beinge sore wounded of them they left his poore carcasse like a dead carrion vpoÌ„ the streetes other priests they tooke by the cittie of Ipris and buried them quicke in the earth with their face aboue the grounde which insteed of a marck they shott at with bulletts 3. When Delps a cittie of Holland was taken by the Prince of Aurenge who seemed to shewe great fauor vnto a most reuerend and learned man called Cornellius Musius confessor to the Nunnes of saint Agatha of that cittie yet was he with vnusuall and exquisitt torments put to the cruelest death that could be inuented the 10. of December 1575. The same crueltie they shewed vppon Egelbert of Burges a Franciscan friar in the cittie of Alcmaria for they did ripp his belly and cutt off his intralles with their kniues With noe lesse crueltie did they putt to death two Mouncks of the order of saint Hierome at Ganda a cittie in Holland their names were Iohn Rixtell and Adrian Textor whome the Generall of the Gewses caused to be stripe of their cloathes and with their swordes forced them to runn vppon thicke hedges of quicksett and to die thereon The like crueltie he executed vppon William Gandan a Franciscan Friar Iames Gandan Theodorick Gandan Cornelius Sconhewe and Iasper cannone regular Mr. Iohn Ierome natiue of Edome in Holland who beinge taken with other Catholiques by Hornan were brought vnto Sâ—age in the north parte of that prouince where after many horrible and abhominable interrogatorious some of them died in that miserable captiuitie such as were left a liue were bound hand and feete vpon their backes with their naked bellies vpwardes and vppon euerie mans bellie was set a panne or caldron whelmed downwards full of dormise and frogges in great quantitie and vpon the said pannes or caldrons were put fiery coales which burning heate of the fire when those frogges felt and had noe other place to gett out they turned all vppon the poore peoples Bellies and did gnaw and teare there vntill they made hoales through their backes or at least some place to defend themselues from the rage of the fire 4. Vrsula Tales a religious Nunne of the Begginage after that her father an ould man and magistrate of that place with other catholiques were hanged by these rebells she also was brought vnto a gibbett and being asked
from saint Peter to saint Damalus saint Cyprian from saint Peter to Cornelius saint Bernard from saint Peter to Eugenius saint August from saint Peter vnto Anastatius who was Pope in his time lib. contra epistolam fundamenti cap. â— Tenet me in Ecclesia c. The successioÌ„ of priestes from saint Peter the Apostle vnto whome Christe comended the feedinge of his sheepe vnto this present Bishop holdes me in the church the same alsoe doth saint Hierom proue For wee must note that such are true Bishopps in the churche who descende from the Apostles aswell by succession as by ordination but the sectes of Lutherans and Caluinistes haue neither succession from any lawfull Bishopps or lawfull ordination therfore they haue not succeeded in any Apostolique order or succession And for this cause as saint Cyprian said Nouatianus is not in the church Cyp. lib. â— epist 6. ad magnum nor oughte to be called a Bishoppe who despisinge apostolique tradition succeded noe Bishoppe and himselfe tooke that order vppon himselfe 8. The 6. 6. Note note is the vniuersall consent of the Catholique church in euerie point of doctrine of faith as it is said in the Actes Muâ—titudo credentium erat cor vnum anima â—na and contrariwise the errors alterations and dissentions of these sectes in euerie article of their faith as you may see in the first Chapters and 9. Lib. 9. c. 1. Lib. 2 c. 1. bookeâ— also in the 2. booke cap. 1. 7. Note 9. The 7. note is the sanctifie of this Catholique doctrine for the Catholique church is holie in her doctrine and profession as the councell of Constantinople saith which profession containes noe falshoode touchinge faith nor any iniustice touchinge good manners but these sectaries hould soe many absurdities against faith good manners The 9. book caâ— Aug. lib. 2. de ciuitate Dei as in the 1. li. Chapter 9. you may reade But the Catholique church containes noe error absurditie or turpitude nor doth it teach any thing against reason although it teacheth many things aboue reason and therfore saint Augustine saith Nihil in Christianis ecclesijs turpe flagitiosum there is nothinge in Christian churches that is either filthie or obhominable either wheÌ„ godes precepts be insinuated or miracles declared or giftes praised or benefitts asked 8. Note 10. The 8. note is the efficacie of the catholique doctrine in conuertinge the whole worlde vnto the standert of Christe and that by poore weake and sillle persons without armour or munition withoute feare of tormente or punishment only by praiers fastinge charitable woorks miracles and all good examples of hollines of life By these meanes all nations were conuerted to the catholique church from impietie and all wickednes vnto pietie and religion from beastlie pleasures vnto angelicall coÌ„tinency from the fleshe to the spirite from beinge loâ—ers of the worlde to despise contemne and forsake the same and to followe Christ their spouse But these sectaries subuerted many nations not by sounde doctrine or good examples of life but by terror and feare they caused many to forsake Christe and followe the worlde I am sure these holie Saincts that conuerted the world neuer drewe foorth any sworde when they preached I am sure when Sainct Vincent conuerted soe many when saint Aug. conuerted Englande to the faith beinge sent by saint Greg. or when saint Killian an Irishe saincte conuerted the Francks beinge sent from Conon Pope or when saint Patricke conuerted Ireland beinge sent by saint Celestine Pope they neuer killed or murthered burned or spoiled nor made the subiectes to reuolte against their princes or the princes to make tirannicall lawes against their subiects But Caluine and Luther did sowe their pestilent heresie by burninge and spoilinge kingdomes robbinge and ransakinge cittâ—es killinge and murtheringe manny millions of people castinge downe and razinge to the earth manny churches and monasteries rauishinge and deflouringe many Nunnes and Virgins and by bringinge euerie kingdome where the same was nourished to a pittifull confusion 9. Note 11. The 9. note is the hollines and sanctitie of life of such as founded our religion for the holie Patriarches Apostles Doctors Pastors and such as conuerted any countrie to the faith of Christ were mirrours and spectacles of all sanctitie and religion as saint August wittnesseth of the Mouncks of his tyme. Isti sunt Episcopi pastores docti graues sancti Aug. lib. demorib Eccl. c. 31. lib. 2. in Iulian. c. these were learned Bishopps and graue wise and holly pastors most earnest defenders of the trueth by whose planting settinge wateringe and buildinge the holy catholique church did increase but the sectaries of these times as in their doctrine they were most irreligious soe in their liues and manners moste wicked and abhominable In responsione ad libr. quem inscripsâ—rat Lutherus contra Zuing disputatione habita lipsie contra Eck. Luther in postilla super euaÌ„ super euaÌ„ Dominic Aduentus as the protestant authors themselues doe auerre The ministers of Tigur doe write that Luther sought nothing but his owne priuate gaine that he was insolent and stubborne and Luther himselfe confessed that his pretence was not for the loue of God In an other place he said that such as followed this newe gospell were farr woorse then when they were Papists more couetous and more giuen to reuenge Smidelinus in Coment 4. super caput 21. lucae said Lutherans doe peruerte all thinges that they turned fastinge into feastinge surfeâ—inge prayers into swearinge and blasphemies adding that Christe is not soe much blasphemed of the verie Turcks Erasmus also saith thaâ— this gospell neuer reformed any vice in these newe gospellers none that was an epiâ—ure became sober by it norâ— none that was cruell became meeke or gentle by it 12. The like censure the ministers of Madelâ—urge doe giue of them saying Madebur Centuria 11. cap. 11 Cen. 10. When these people were Papistes they were religiouslie addicted they were giuen to much praâ—ers deuotion and sanctifienge the saboâ—th daie they shewed great reuerence towardes churchmen parents were carefull in the education of their childrenn they were liberall and mercifull towardes the poore and there was great obedience in the subiectes The same Caluine wittnesseth Calu. inst lib. 4. cap. 10. scanâ— pag. 118. and in bis booke of scandalls he saith when soe many thousandes doe pretend the gosâ—pell fewe of them euer were refourmed of their wicked liues and hauinge lett the raynes loose to all wickednes Musc in cap. de decalogo de ministris verbis Luth. tâ— 5. Erasm ad fratres inferiores Germanicae they are not woorthy they should become Papists Musculus doth confirme the same Luther the first founder of this vnfortunate gospell said that such as followed the same were odibile genus hominum A hatefull kind of people and althoughe they speake of the gospel in their woorcks they are
The 3. was of Traian in whose time 3. holly Bishoppes suffred vid. Saint Clement the disciple of saint Peter saint Ignatius disciple to saint Iohn the Euangelist and saint Polycarpe The 4. was of Antoninus Verus The 5. of Seuerus The 6. of Maximinus The 7. of Decius who did put saint Laurence to death The 8. of Valerian The 9. of Aurelian The 10. was the crwelest of Dioclesian of Maximinus These persecutions were before Constantius the great who was a Christian 3. Vnto these saint August added the persecution of Iulian the Apostata which was most pernitious for he depriued the Christians of offices and places in the common wealth as also of all their goodes and studies of learning Another was of Valens all these were Romane Emperors Another was of Sapor king of Persia who caused his people to adore the sunne wherin 16000. thousand suffred amoungest whome were many Bishoppes priests and many holly virgins dedicated to Christ Before all these saint August sets downe the first persecutioÌ„ of all which was of Iudea vnder Herod wherin the Apostle Saint Iames the greater suffred Wee doe nott speake here of the persecutions of the Vandals in Affricke or of other heretiques or infidels but only of the Romane Emperors whose persecution was nott only in one kingdome or prouince but in all places especially at Rome at Alexandria where S. Cathrin suffred at Antioch Nicomedia Cesarea of Capadocia Cesarea of Palestin in Ponto in Helesponto in Africa in Aegipt at Saragosa at Parris where saint Denys of Areopagita with his followers were putt to death at Syracusa where S. Lucia at Catanea where saint Agatha in Bithinia in Achaia at Smirna at Thebes and in all other places subiect to the Romans 4. Were all these persecuting princes lawfull heads of Christes church or some of them If some all should be for the one ought to haue asmuch authoritie in that head-shipp as the other if that stile or dignitie should rightly belong to the Emperiall scepter or should be annexed to the Royall authoritie as a power or iurisdiction comprised and comprehended within the maiestie of a regall dignitie as some protestants do hold Yf this be trew all these blessed martyrs wherof some of them were the blessed Apostles as saint Peter and saint Paule who suffred vnder Nero were damned is arrogant and dissobedient subiects for not conforming themselues to their princes wills and humors in causes ecclesiasticall and consequently none that was put to death by them was a holy martyr but an obstinat and wilfull subiect which is most foolish and absurd If yow say that a king to be head of the church ought to be a Christian as some other English protestants do say I aske of them who was head of the church the space of the first 300 yeers after Christ when all kings were infidels and persecutors thereof as I haue declared For either the church all that while was without a head or els some other that was not a king must be a iudge and haue this authoritie and supreame iurisdiction of the king therin and such ought to haue no les iurisdiction ouer the Christians in causes of their consciences and ecclesiasticall matters now then at that time 5. Nowe the Christians are no les nor no better then they were in that golden age of the primitiue church Epiph. heresi Optat. lib. 2. contra Parmen S. Aug. Epist ad generosum quae est 105. Hiero. Prosper in continuatione chronici Eusebij and consequentlie the same ecclesiasticall iurisdiction ought to continew still in the church of Christ which he builded setled and founded vppon saint Peter and his successors as vppon a firme Rocke whose foundation shall neuer faile against whome the gats of hell with all the plottes and pollicies of Sathan and the cunninge deuises and attempts of Matche-villian protestantes shall not preuaile And so in vaine they striue to build the same vppon any other fundation then that which was alreddy laid downe by Christ himselfe being the Corner and head stone of this foundation vppon saint Peter the Apostles and prophetts and their successors for euer I meane the Bishopps and priests vnto whome he committed the authoritie and regiment ouer his flocke to feed and defend them from the woulues to saue them from the violent excursions of infidels and heretiques vnto whome it is sad in the Actes or the Apostles Attendite vobis vniuerso gregâ— in quo c. Loocke well to your selues Act. 20. Matt. 10. Matt. vlt. Mar. vlt. Iohn 20. Iohn 21. and to the vniuersall flocke in which the holy ghost placed you Bishoppes and pastoures to gouerne and rule the church of God And as this church is the mysticall body of Christ and a spirituall Common wealth so it should be gouerned and managed by spirituall parsons and pastours that should haue spirituall orders and consequentlie ought to haue spirituall authoritie and iurisdiction ouer her rebellious and obstinat children to chastice their rebellions disobedience to correct their offences and to extend the rodd of discipline vppon them when they will nott obey her otherwise it should be a poore distressed common wealth when none hath power or iurisdiction therin to chastice the transgressor of her lawes and so all her subiects may with libertie and impunitie keepe or breake them 6. But no article or inunction of the protestant religion is of greater force amongest the protestants specially of England then that the king is supreame head of the church and that euery one whether he be a catholique or protestant must not only encur the imputation of high treason but also the pennalties and disgrace of traitoures that wilâ— not sweare solemly and publickly that he thinckes in his conscience this to be trew which is nothing els then to enthrall and enforce a catholique perhapps some proâ—estants to a damnable and wilfull preiury against his owne conscience that knoweth or at least thincketh the contrary Was not this new fundation and grownd of the English protestant church newly coyned the 26. yeer of king Henry 8. when the oath of supremacy was inuented by the instigation of his fatall and filthy passion of lust and concupiscence and by the industry and suggestion of certaine cogging mates as Thomas Cromwell and Robert Barnes an apostat frier the one beheaded the other I meane the frier burned rather of malice then of any conscience or honesty without which there can be no good religion not warranted by scripture but deuised in the court not by the best but by the worst quorum Deus venter est quorum finis interitus gloria in confusione c. not perswaded by reason but violentlie constrained not ordained for the edification of the church but for the destruction and confusion of innoceÌ„t christiaÌ„s not resolued of by the schooles and learned diuines but first determined by the king and enforced in the parleament against the definition of all former parleaments
for a man as meate drinke or sleepe and said moreouer that if a married woman would not render the coniugall debpte of matrimonie Lib. ae vita coniug serm de matrimonio that the husband should not spare his maide The like filthie lust but farre more detestable was the occesion of Caluine his heresie For it is well knoweÌ„ as may appeare by the iudiciall actes and recordes of NouodiuÌ„ Bolsecus in vita Calu. cap. 5. Iul. Brig pag. 59. that he was condemned of the filthie sinne of the flesh against nature had it not beene for the intreatie of the bishop there which obtayned that his punishmente should be turned vnto a hoate burninge iron on his backe he should haue bene altogether burnt Iohn Witcliffe for that he was depriued of his personnage in Oxforde for his vitious misdemenor began his heresie Arrius because Alexander was preferred to the Archbishopricke of Alexandria before him Nicep de pen. l. 5. c. gaue occasion of the Arrian heresie against the deitie of Christe MoÌ„tanus for that he was denyed the primacy of Asia which he soughte verie earnestlie troubled the Church with newe heresies as Nicephorus wyttnesseth de penitentia lâ—b 5. cap. 15. Aerius alsoe for beinge denyed of a Bishopricke fell into Arianisme and afterwardes inuented himselfe a newe heresie which was that wee ought not pray for the dead 2. Henry the eighte as Iohn Foxe a greate puritan in England doth wyttnes Fox in historia pa. 512. edit 1 all the world knoweth to be true for his diuorce made from Queene Catherine his wyfe was by the Bishoppe of Rome excommunicated who beinge sore exasperated therby assembled a parlamente by which he brought to passe that he banished the Popes authoritie out of England made himselfe head of the Church thus far Iohn Foxes owne wordes Hollin in descrip Brita l. 1â— cap. 7. For it is certainly knowen that from the conuersion of England by S. Augustine duringe soe many hundred yeares vnto Kinge Henry the 8. as all English historiographers and ministers themselues doe acknowledge the Catholicke or papisticall religion as it pleaseth them to tearme it did florish in England that the cheefe pointe thereof was that the Pope was iudge moderatour and cheefe Pastor aswell of the English Church as of all other Churches of the Christians in Ecclesiasticall matters which Catholicke faith the said Kinge Henry defended the space of xx yeares as longe as he liued with his lawfull married wife aswell against domesticall heretickes that were his subiects by all penall statutes and exquisit torments at alsoe against forraine hereticks by a most learned booke in the defense of the 7. Sacraments which booke I haue in myne owne custodie for which he was ennobled and honored by Pope Leo the tenth with the title of defeÌ„der of the Catholicke faith which was neuer giuen to any kinge in the worlde before which he receaued as Foxe saies with great ioy for when it came to the kinge beinge then at Greene wich he went to his chapel accompanied with manny nobles Ambassadors Cardinall Wolsey said Masse the Earle of Essex brought the basen of water the duke of Suffolke gaue the assay the duke of Norfolke held the towell the Heraldes with their company began their accustomed cryes prononcinge Fox anno 1528. fol. 441. Henricus Dei gratia Angliae Franciae defensor Fidei Dominus Hiberniae And amongest his other magnificent titles he lefte to this day this title to his posterity as is well knowen to the world Neyther only with bookes but alsoe with his victorious and inuincible armes did he defende the Catholike Romane faith and the dignitie thereof for the which he foughte againste sundrie princes and their confederates as againste Lodowicke the 12. kinge of France and Iames the 4. kinge of Scottes though married to his sister Who beinge vanquished and his great armie ouerthrowen by the Earle of Surrie in England and the said kinge himselfe being slaine in the battle for that he was excommunicated was not suffred to be buried in any Christian graue Also he sent his Armie by sea to ioyne with the Spaniardes againste the kinge of France to assaulte France in the frontiers of Spaine by the powerfull force of the English Iohn Albertus the kinge of Nauare was driuen altogether out of the kingdome beinge excomunicated by the Pope which Spaine doth possesse at this daye Did not the said kinge within fewe yeares after send an Armie into Italie against the Emperor Charles the first in the defence of Clement the 7. then Pope And notwithstanding he was his great frinde and his Nephewe for that Queene Cathrine was his Aunte yet through the filthie concupiscence by which he was besotted and blinded to marrye Anna Bulâ—ene and soe to be diuorced from his lawfull marryed wife he turned all thinges topsie turuie reiected the Popes authoritie which he before aswell by Gods lawes the holy scriptures as by the fathers and Councells of the Church defended and soe by a parlament of one Realme or kingdome he disanulled and abrogated that which was established by soe manny generall parleaments and generall Councells of all Christendome yea by Christe himselfe and by all such as trulye beleeued in him And for not yealding vnto his desire herein manny religious and constant Martyrs offred their liues and their bloode amoungest whome was the lighte of England that most sacred Martyr and learned diuine Iohn Fisher Bishopp of Rochester Sr. Thomas More Lord Chancelor of England of these sorte of people our Sauiour wished vs to beware Act. 20 the Apostle alsoe saith woulues shall enter after my departure and shall not spare the flocke Rom. 16. Therfore in another place he requested vs to marke and knowe what people they be that raise dissentions and scandalls in the Churche and doe teach otherwise then wee haue alreadye receaued and to fly from them Heb. 4. Iohn 4. He alsoe exhorted vs that wee should not be lead away with mutable and strange doctrine S. Iohn alsoe wished vs not to beleeue euerie spiritt but that wee should trye whether they be of God 3. But the doctrine of Luther cannot by any triall be founde true so that as Christ saith Iohn 7. my doctrine is not myne but my fathers which did send me soe Luther may say his doctrine is not his but his fathers the diuell that did send him Luth. lib. de Missa Ang. to G lenens Ger 10. 7. witteÌ„b 1. Cor. 13. 1. Cor. 14. whom he boasted to haue suggested vnto him arguments to ouerthrowe priest-hoode and sacrifice that by that meanes he should ouerthrowe and confounde the true worshipp of the true God for God as the Apostle saith is the God of peace and charitie not of dissention For whosoeuer procures sectes and diuision betwixt brethren saith the prophett is a diuell When therfore by Luthers meanes wee see so manny sectes against Godds Churche wee must
not thincke that euer his doctrine was of God for in his disputation against Eckius he fell into such rage and furie that being admonished Hosius lib. 1. de heresi Zurius hist Anno 1519. forasmuch as the cause of God was handled he should not transgresse the boundes of modestie he answered that this matter as it was not begunne for godes sake soe it should not be ended for his sake for that truly not charitie but enuye and malice was the motiue and cause of Luthers doctrine against the Pope and Churche of Christ The malediction of Luther Theod. co 4. operum Lutheri in Ioel. For when he euen departed from his disciples he was wont to saye Benedicat vos pater caelestis omni benedictione odio Papae The celestiall Father blesse you with all benedictâ—on and with the hatred of the Pope soe as you may perceaue of what spirit he was For I am sure you would not thinke that spiritt to be of God which dissolueth the vnion of the bodie of IESVS Christ but of Antechriste for whosoeuer endeuors to disioyne the Church from Christe or to dismember himselfe from the said Churche Aug. trac in epist. Iohn Ephes 5. or goeth aboute to deuide and seperate the Church in herselfe as S. Aug. saith he dissolueth diuides IESVS and his Church which Christe boughte with his pretious bloode who declared in his death how displeasant diuision and dissention should be vnto him soe as without any other scripture as Theodoretus saith Impia execranda dogmata per se sufficiunt ad suum patrem ostendendum wicked and execrable opinions are sufficient of themselues to declare vnto the world their father and patrone 4. In the last of these lameÌ„table examples I ought not to lett slippe that of Constance the vncle of Michaell Paleologus Emperor of Constantinople who puttinge away his married wife married his daughter in in lawe for which he was excomunicated by Ignatius the Patriarch of that Cittie of Constantinople and the Emperor and his vncle beinge offended therwith Photius was inuested in that Sea and soe to maintayne himselfe in that dignitie he said that the Pope was an hereticke and that the whole latine Church erred soe as you see lust and enuie brought in heresie heresie other mischeefes and wickednes into the world By what deceite hypocrisie and dissimulation this heresie crept into other Countries by what periurie and forgerie they were deluded by it and what destruction and desolation it brought with it CHAPTER III. 1. AS in the tyme of the Romaine Emperor Heraclius Gusp in mahometo one Mahomett a souldior did combine with others against the said Emperor by the craftie deuises of which companion many Prouinces banded themselues againste him That league was renewed first betwixt the lantgraue and other princes 22 of DeceÌ„b. 1530. and afterwardes the 29 of March 1531. against Charles the 5. Sleyd l. 18 where vpon ensued a suddaine decaye both in the ecclesiasticall ciuill gouernment of the Easte euen so Luther no sooner had hatched his heresie but that he procured by his deceite and hipocrisie the Princes of Germanie to enter into the like combination or conspiracye againste Charles the fift at Smacalde notwithstandinge they swoare allegeance vnto the said Emperor which Luther said was not lawfull to be obserued or performed So Sleydan a protestant writer saies that because Cesar went aboute to hinder the religion which they lately brought in he gaue them cause in conscience to oppugne him where vppon there followed a cruell and bloody warre betwixt Cesar and the Protestants Surius An. 1525. Michell ab Iselt in sua hist 1525. which brought many prouinces to ruyne and destruction besides the miserable thraldome and slauerie of the Turcks vnder whose dreadfull yoke Hungarie and other Prouinces adioininge therunto doe lye grouelinge at this daye 2. At that tyme also Thomas Monzer priest by Luthers instigation did stirr vpp a weake and slenderrable of Peasantes against the nobilitie and Cleargie soe as there were slaine of them more then an hundreth thowsand in Germanie that yeare He burned 200. Castells and monasteries murthered the Earle Heluesten with manny other nobles soe as Germanie suffred more calamities that present yeare of the Lutheranes then they receaued of the Spaniardes and French men the space of 10. Surius An. 1525 yeares before Alsoe the Duke of Lorrayne slewe in one Daye 27. thowsand Peasantes that made insurrection against him by the said Luthers procurement in Franconia 200. Castles and and Monasteries were burned by those rebells The like hauoke they made at Francfort Mongontia and Collen The like garboiles combustion and bloody tragedies surpassinge the other in horrour and detestation in all other Countries where this Hydria and infernall heresie once got footinge was stirred vpp and enkendled as in Sauoy Scotland France Flanders and in other borderinge Countries and by what falshoode periurie and dissimulation yt infected Flanders you shall imediatly see 3. First this heresie was neuer knowen in Flanders before Anna Saxonia Michell ab Iselt in hist Surius historia Florentius vander Haer de initijs tumuâ—tuum BelgioruÌ„ a woman of Saxonie who was infected with Luthers heresie was married to the Prince of Aurenge as other noblemen in Flanders vnhappily were married to other weomen heretikes as Herman was married with Count Hermans sister Florentius Pallentius the Counte of Cullenburge and William Counte of Herenberge all which were married to women of Germanie Idem in sua hictoria By these women the wicked people called the Geuses of Flanders made their insurrection againste Margarett de Austria Duches of Parma and gouernesse of Flanders who was faine to flye from them as being ouer stronge for hir But yet to putt her in some comfort one of her nobilitie said vnto her Non non Madame ne craigne pas les Geux that is to say do not feare these wicked people from which tyme the hereticks of Flanders were called Geuses that is to say a sorte of ragamuffines or miscreantes The prince of Aurenge the enginer of all the troubles of FlaÌ„ders whom the said Prince of Aurenge made his instruments to make a stronge rebellion in Flanders against Philipp the 2. king of Spaine by whome he was made Gouernor and deputie of Hollande by whose father the Emperor Charles the fifte he was made soe great as he was 4. This rebellious prince of Aurenge vnder pretence of deliueringe Flanders from the bondage of Spaine as he alleadged broughte this heresie into that Countrie which was the cause of all the troubles of Flanders for the space of 60. yeares but by what dissimulation periurie and deceite the said Prince of Aurenge did infect Flanders with this heresie the Chanceler of Lone doth witnesse Epistola Michaell Baysane Loua de vnione statuum An. 1578. I was present saith he when the Prince of Aurenge the cause of all the troubles of