vnto him the kingdome of heauen and that through our faith though neuer soe little notwithstandinge anie wickednes wee should be secure of heauen that there is no sinne before God but incredulitie That the tenn comaundements pertaine not to ChristiaÌ„s That accordinge to Caluine it is impossible to the Sainctes to obserue the comaundements Also that there is noe paines of damnation for man but to thincke that God is aduersarie to him Petrus Rycherus said who was it were the Idoll of Beza and who was sente by Caluine vnto the weaste Indies that Christe should not be prayde vnto Wherfore he tooke Gloria Patri Filio c. out of the Psalmes of Dauid Cart. in â— repl pa. 191. 13. Did not Cartwrith say I cannot be persuaded that saint Peter and saint Paule were soe foolish as to thincke that a pooâ— miserable man which they saw with theâ— eyes Beza in respoÌ„ ad arg BreÌ„tiâ— Epist 6. Fox in his Carelesti pag. 1534. Calu. in Hermo in Euange Calu. insti l. 1. c. 18. Peter martyr in 1. Sam. 2. Melancthon in c. Rom. 8. Calu. li. de eterna Dei praedest pag. 101. Zuin glius li. de prouidentia was their God Beza alsoe holdes the same and many others of that stampe yâ— some of them that were burnt in Queene Maries dayes and related by Fox for Martyrs houlde That Christ was in desperatioâ— when he was vppon the crosse accordingâ— to Caluine That God is the author and cause of sinne the procurer and intiser comaunder and worker and that the adulterie of Dauid and the treason of Iudas was as well the worke of God as the conuersion of saint Paule And that man hath noe free will with manny such horrible blasphemies to tedious for me to repeate and irksome for anny Christian to heare Soe as by these wicked paradoxes it must followe that God is turned to be a diuill and that he is most vniuste to condemne men for the offenses which they cannot shunne hauinge noe free will to auoide them nor noe force to resiste God the worker counceller and intiser to sinne That noe iott or sillable of Christian religion ought to be counted a thinge indifferent or of smale moment and that whosoeuer doth not agree with the Catholique Church in all pointes of beleefe cannot be saued CHAPTER III. 1. S Thomas saith that whosoeuer doth err in one article S. Thom. 2 2. q. 5.3 he hath noe faith of the rest for as saint Vincentius Ferar. saith vertue hath noe more fondations then one and the same is indiuisible which is the diuine trueth which cannot be deceaued nor deceaue and soe whosoeuer doubteth in one hath noe foundation of the reste For if a rocke should fall vppon which there should be 12. chambers all those chambers would fall also euen soe the protestants in the beginninge fell from the church which is the rocke vppon which Christe builded these 12. chambers I meane the twelue articles of our beleefe soe once they fallinge from the church they fell from these 12. articles and came vnto vs in spiritu erroris mendacij in the spirite of error and lienge This Martin Luther said of the Zuinglians Luth. dialog 6. c. 11 In vaine saith he they beleeue in God the father the sonne and the holie ghoast and all the rest because they denie this one article Hoc est corpus meum this is my bodiâ— 2. For this cause Iconoclasters or Imageâ— breakers are auncient heretiques becausâ— they denie that article of the catholique church of the reuerencinge of sacred images How many of al estates prelates nobles and common people suffred eyther death or banishmente in the time of the Emperors that were image breakers for they considered that whosoeuer obserueth all the lawe and offendeth in one is guilty of all the reste The trewe mother of the child would haue noe diuision thereof Nonne isti saith saint Augustine quos vâ—catis haeretici doe not these which you call heretiques confesse the same trinitie beleue also in Christe and yet they were called auncient heretiques whose heresies were knowen and nowe altogether extinguished through their absurdities Aug. lib. 2 de trinit cap. 17. Hoc qui credunt saith he lib. 2. nectu in catholica fide sed in schismate aliquo aut haeresi credunt whosoeuer beleeueth all articles of the creede and otherwise remaininge in any scisme and heresie cannot be in the catholique faith The Arrians denied but one letter in the creede Zozo li. 3. cap. 17. Theod. l. 2 cap. 18. 21. and yet saint Ierom saith that if the church had not resisted the Emperor Valenâ— which did fauour the Arrians touchinge that letter which was Omusion in steed of Omision Christendome saith he would haue bene in great danger 3. When the prefect of the Arrian Emperor Valens In vit Basil Naz. orat 20. in laudem Basilij dealt with saint Basil that he should not be soe obstinate or wilfull in his opinions but that he should conforme himselfe to the Emperor and liue in his fauour he answered that such as are fedd with the daintie feastes of holy scriptures they would suffer all kinde of tormentes rather then any iott sillable or letter should be chaunged And as for the Emperors frindshipp he did esteeme it well soe that it were not against pietie and religion Rom. 12. S. Chrisostome vppon that place of saint Paule Hauinge peace with euerie bodie Wee ought not to preferr saith he peace before godes trueth when the same is in danger but rather to offer our liues for the defence thereof Soe as yow see that the Arrians were condemned for heretiques for one letter beinge in all other pointes catholiques but the protestantes haue raised from hell all the heresies that euer were for noe heretiques almoste that euer were but kept ecclesiastical seruice and ceremonies like the catholiques but the protestants haue taken away all therfore they should not bragge that their religion is agreable to the word of God or the Romish church or that the Romish church or anny member thereof should ioyne with them therein That the newe Religion for that it takes away all religion is worse then that of the Turckes and Gentiles CHAPTER IV. Stur de rat concordiae inâ—undâ— 1. STurmius a protestant wryter sayeth that Lutherans and Caluinistes do destroye and take away the cheefeste articles of Christian religion and the fondation of our faith Which thus is proued to be true That religion is beste which thinckes of God most reuerentlie and of their neighbours most charitably but the Turcks and Gentiles doe farr excel the new religion in worshippinge God and helpinge their neighbors therfore it must needes be better then the new Cicero sayeth Cicero lib. 2. de diuinitate that God is a certaine excellent and eternall nature and that the order of ecclesiasticall thinges is the beawtie of the world who although they did speake of
against me alone calling S. Augustine S. Hierom and S. Gregorie the Iustices af the Papisticall kingdome Thus also did that proud Beza charge Origines with blasphemie adding that neither S. Chrysostome nor any of the Greeke fathers did euer declare the trueth simply charged Saint Hierom with shamles errors as inuocation of Saincts and the practise of chastitie or virginitie in the Church Musculus also said that S. Hierom did deserue rather hell then heauen Brentius did charge the first Councell of Nice with foule errors Caluine called the fathers thereof Lunatick and francticke people Musculus saith they were instigated and led by the diuill and that all Councells were pernitiouslie fallen into errors Vrbanus Regius said that in the best tymes of the Church Sathan ouerruled all Bushoppes Peter Martyr called the aunciente Fathers pratlers but no diuines Illiricus reiected the said Fathers Peter Martyr also said that as longe as men relie vpon the Fathers they must be deluded with errors Doctour Humfrie at Oxford said that Iuell gaue a great scope vnto the Papists and did himselfe greate wronge in alleadginge the Fathers for himselfe for what haue we to doe with fleash and bloud The same also Caluine and Peter Martyr wrote Whitakers also vnto Doctour Sanders answered sayinge We care not for your histories Doctour Toby Mathewe said to Father Campion If he should beleue the Fathers he could not be a protestante Beza cried out against Athanasius and the Fathers of the Councell of Nice for that saith the Athanasius found out this Tripartite god he meant the blessed Trinte He said also that he Fathers of that Councell were blinde sophists the ministers of the the beast the bond-slaues of Antechrist 4. The third cause of this mine auersion was because protestantes are hard to be reclaimed for that amouÌ„gest all the sects that euer were none were more inconstant or variable in their Doctrine then the Protestants For neither birdes or beastes as Plinie saith doe watche to breake other birdes egges or destroie others of-springe Plin. natural hist lib. 10. c. 74 as these Protestantes watche to destroye and abrogat the Doctrine which was hatched before them so as whatsoeuer the first gospeller doth settle the whelpe that comes from him doth destroye it as in steede of many examples the confession of Augusta may serue for one so called for that in that citty Colloq altenbar f. 4 39. Colloq altenb fol. 464. the Lutheranes did exhibit to Charles the 5. a booke wherein were written all the articles of their Doctrine which was 50. times chaunged and mangled as they themselues affirme in all which the last is nothinge like the first and soe they call it Cothurnum c. A dislikinge vnto all the rest notwithstandinge Luther said it to be Fundamentum quod hactenus papistis opposuimus The fundation which hitherto we opposed against the Papists the grounde of our religion according to the word of god and the onlie rule of the peace and establishinge of traÌ„quillitie in Germany saith he but in very trueth was the cause of all the warres and troubles thereof and which was abolished out of Germany yea out of Augusta it selfe and within fewe yeares became zuinglians Zuingfeldians and is in noe place accepte in Saxonie For other sectes with which that miserable Country doe abounde being in nuÌ„ber 20. as Stanislaus Rescius describeth carrienge with theÌ„ all the sway did steppe in amoungest them and so at the last Luthers Doctrine was vtterly reiected Count Palatines Country can beare witnes of this mutabilitie which from Zuinglianisme turned to Lutheranisme againe from Lutheranisme to zuinglianisme Smidlerus in vita Bullen f. 15. As also vpper Germany when one Prince or great superintendent dies the people after their death doe change their religion 5. England alsoe cannot denye this to be true which a certaine Pope many hundred yeares prophesied of them saying English men of all natâ—ons are most inconstant and waueringe in their faith the time shall come saith he that when Christendom shall haue most neede of them they shall suarwe from their faith and fall into sectes and heresies For in our daies it changed her religion 4. times within 30. yeares vnder kinge Henry the 8. kinge Edward his sonne Queene Marie and Elizabeth And as Fox saith kinge Edward beinge a childe after his fathers funerall by the instigation and settinge on of his Vncle the Duke of Somersett did abolish the religion which his Father had by lawe ordained viz. The six articles containing 1. The trueth of the Reale presence 2. That both kindes for all persons are not necessarie 3. That marriage of Priests is prohibited by the lawe of God 4. That Vowes and votaries are confirmed by the lawe of God 5. That the Masse is agreable to Christes instâ—tution 6. That Auricular confession is warranted by the word of God This kinge sett foorth two bookes of reformation afterwards a third These articles of our faith were made at one parlemente by the said kinge Henry the 8. and were abrogated as superstitious inuentions by another ParleameÌ„t Anunas menstruas fides as Hillarie and S. Basil say of the Arrians euery newe yeare and moneth a newe faith And what I pray you can be amoungst Christians more disgracefull then this For ought not our ReligioÌ„ euery article thereof to be as the same S. Basil saith eadem heri hodie in saecula to admitt noe change but to continewe his vigor aswell yesterdaye to daye as alsoe for euer According whereunto our Sauiour alsoe saith that heauen and earthe shal passe but my wordes shal not passe nor any iott nor sillable thereof till al be fulfilled Is there any Christian to be found who dares be so bould to say that our Parlament exceedeth the power of God But god by his absolute power as Aristotle and all diuines and Philosophers affirme cannot make two contradictories or contraries to be trewe because of the implication therein for if the one be trewe the other must be false and truly noe more can these opposite and contradictorie Parleaments be possiblie true 6. The 4. cause was that Protestantes make but a mockery of all religion for that they follow Nicholas Machauailes precepts holding that the Catholike religion is a hinderance to state and that Princes shoulde followe that religion though the groundes thereof be neuer soe false which doth aduance their present estate but contrarie to this S. Thomas saith that wisdome and power are companions of trewe religion which when it faileth the power of state alsoe faileth non veniat anima mea saith S. Bernard in Concilium eorum qui dicunt c. my soule shall not follow their Councells who say that the exaltation and and peace of the Empire will hunder the peace of the Church If Iustice be a vertue to giue euerie man his owne to giue to Cesar his owne and to God his owne how doth the Prince
keepe Iustice with god that takes from God his righte which is religion depriues his diuine maiestie of that worshipp reuereÌ„ce which is due vnto him This is proued for that Princes followinge this false reason of state haue beene put by God froÌ„ their state as Ieroboam the seruant of Salamon to coÌ„tinewe himselfe in the kingdome which he had taken from Roboam did alter the Religion made a false religion For he made two golden calues one at Dan and the other at Bethell and also altered the order of priestoode by ordaininge others that were not of the order of Leuie For which both he and his yssue were depriued of their kingdome and destroied of their liues The Princes of the Iewes by reason of their state put Christ to death least the Romaines shoulde come vpon theÌ„ neuerthelesse the Romaines came vpon them and destroyed them 7. Vetiza a kinge of Spaine and his successor Rodorigus fearinge the rebellion of their subiectes for their owne wicked actes destroied and rased downe all the stronge holdes of Spaine which was the cause that that Country was broughte in one quarter of a yeare in subiection by the Moores which were not expelled Spaine in 700. yeares after The kinges of Fraunce Francis the first and his sonne Henry the second the one brought in the Turcke thinckinge to bringe him in to Spaine against Charles the fift Emperour kinge of Spaine to destroy Spaine But whether did the tempest driue the Turcke but to Tolouse within France which afterwards with great a doe makinge many spoiles of that Countrie were driuen out after burninge the Cittie of Nicea other citties out of which they brought with them 5200. Christians as slaues amongest which number were 200. consecrated virgins the other did ioyne with the rebellious protestaÌ„t Princes against the said Charles by whom they were ouerthrowen and brought to subiection Kinge Henry the third of Fraunce beinge perswaded that he should neuer be obeyed of his subiectes vnles he should make away the Catholique Princes as Henry of Loren Duke of Guise and Luyes of IoreÌ„ the Cardinall his brother murthered them in the assembly of Bloys 1588. but for that he was led rather by the wicked Councell of Macheuillians and not by the lawe of God he was punished himselfe by a poore sillye friar without the procurment of any but of his owne head who thrust him thorough with a knife beinge in the middest of his army purposing to besidge Paris Iohn Fredericke Duke of Saxonie intendinge to take the Empire from the house of Austria followed Martine Luthers Councell that he should change his religion soe that by the procurment of Luther he rebelled against his soueraigne But the frute that he reaped by this false reason was to be apprehended put in to prison depriued of his estate Dukedome and dignity of elector shipp was not Absolon destroyed by the false Councell of Architofell And Aman by his wicked plottes by which he tought to destroie Mardocheus and the chilren of Israell For there is noe wisdome or Councell of Macheuillians against God his Church Thomas Cromwel was put to death as Fox saith by the cruell lawe he made himselfe as by a certaine fatall destinie these be Foxes wordes that whosoeuer should be cast into the Tower he should be put to death without examination the said Fox calleth this Cromwell the wall and defense of protestant religion But qui hominibus placent confusi sunt quoniam Deus spreuit nos those which doe please men are confounded for God despiseth them 8. The principal and last reason or cause is for that these articles are already condemned by the generall Iudgement and verdit in soe many generall Councells as haue beene in the world specially by the last generall Councell of Trent therfore nowe they ought not to be called in question Whereupon Gelasius the Pope saith Maiores nostri diuina inspiratione cernentes c. Our Ancestours foreseinge by diuine inspiration did most earnestly pray the faithfull that whatsoeuer was decreed by any Councell against anny heresie for the faith of the Catholiks and the Catholike trueth it should neuer be broughte in question againe Also Leo the Pope did desire the Emperour Marcianus that there should be noe retractation in any thinge defined by the holy Councell and soe the said Marcianus established by lawe accordinge to his request that none should dispute of the definition of the Councell The said Leo also taught the same in his Epistle to the Councel of Chalcedon to Maximus the Bushopp of Antioch The same is also decreede in the Councell of Ephesus and in the Councell of Chalcedon S. Augustine also said that it is an insosolent madnes to disputed against any thinge that the Catholike church had defined For our Sauior saith whosoeuer heareth your heareth me and whatsoeuer they will you to doe that doe yee 5. For as much therfore as these heresies were condemned as I haue said by the generall Councell of Trent vnto whom protestantes refused to come to trye their doctrine for none euer refuseth the triall of generall Councells but heretikes therfore we ought not to dispute with them any more Which also rightly agreeth with the couÌ„cell of S. Paul vnto Titus saying A man that is an hereticke after the first and second admonitioÌ„ shunne knowinge that such a one is peruerted And to Tomothy he saith these be they that craftilie enter into houses and leade captiue silly women alwaies learninge and neuer attaininge vnto the knowledge of the trueth but as Iames and Mambris resisted Moyses soe these also resist the trueth men corrupted in minde reprobate coÌ„cerninge the faith All the while that S. Augustine was an Heretick S. Ambrose would neuer dispute with him And the Empresse Placilla wife vnto the great Theodosius vnderstanding that Eunomius the Hereticke would faine reason with her husband for eschewinge danger of being corrupted by him did with great wisdome hinder the conference And Nazianzenus saith we ought to abhor Heretikes as the destructioÌ„ of the church and the poyson of trueth not carienge any hatred vnto their persons but hauing pitty of their errors Ignatius likewise saith vt siilij â—â—cis fugite diuisionem vnitatis malam haereticorum doctrinam As the children of light shunne diuision of vnitie and the wicked doctrine of Hereticks by whom the whole world is defiled resraine from those euill hearbes which Christ did neuer plant for they be not the seede of God but of the deuill Be not deceaued brethren saith he whosoeuer shall followe a seducer shall neuer possesse the kingdome of heauen and whosoeuer departes not from a false preacher shall purchase euerlastinge damnation 10. Thus he admonished that we should beware of wicked Heresies the reason of his caueat is for that Heresie as the holy Doctors saye is a certaine mischeefe of the diuill and a firebrande that cometh from hell a pestilente corrupt and poysoned aier a cancker that consumeth
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
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