The Pedegrewe of Heretiques Wherein is truely and plainely set out the first roote of Heretiques begon in the Church since the time and passage of the Gospell together with an example of the ofspring of the same Esay 47. O Babylon sapientia tua scientia tua haec te decepit O Babilon thy wisdome and conning hath deceiued thée Perused and alowed according to the order appoynted in the Queenes Maiesties Iniunctions HONI SOIT QVI MAL Y PENSE Imprinted at London by Henry Denham for Lucas Harryson Anno. 1566. TO THE RIGHT HOnorable the Lorde Robert Dudley Earle of Lecester Baron of Dinghby of the noble order of the Garter Knight and one of the Queenes Maiesties most honourable priuy Councel and master of hir Maiesties Horsse I. Barthlet minister of the Lord Iesus Christ his poore Church wisheth the zealous loue of God in Christ IT thoroughe al ages hath ben a laudable Custom right honorable that wryters in dedicating their trauailes to y e worthies of their tyme did thereby not onely shield and succour their cause but also aduaunce their Patrones name with high renoume thorowout al posteritie Wherfore as it is lawfull for me in this so good a cause to vse this benefite so I especially wishe to accomplish the same by your honor to whom as many good men holde themselues diuersly bounde So there is not any that doth not commende the same For hauing compassion on the distressed for pardoning of your foes for succouring of the nedefull for furthering poore suters and amongst other your honours vertues which I doe ouerpasse least I shoulde seeme to be ouer curious eyther in rehearsing those things that are most certaine to all men or such as your Lordshippe listeth rather to practize than to heare speake of for that you are a special Mecaenas to euery studēt The which the Vniuersitie of Oxforde a nourcerie of good letters flying to your protection euidentely declareth but especially for that your Lordship is so fauorable and zelous a friend to the ministerie who standing in the feruent zeale of their God his church in the indignation of a godly loue are by the pieuishnesse of many that thinke they haue gotten aduantage at will diuersly molested Goe forth my Lord Zelo enim Dei irascitur qui insolentem in fratres ministrosque conspexerit for frō the zeale of God doth it proceede to be displeased with those that are malapert agaynste the brethren the ministers of God God shal make you a most redoubted and triumphante Gedeon ouer hys enimies Goe on therein amongst the souldiers of zeale and assure your self right honourable that there is not amongst al the causes of perpetuall fame any one more iust or apte therfore than a true report for doing well to the housholde of fayth and maintenaunce of the Churches right And committe your name to the perpetuall memorie of Gods eternall Church who doth already acknowledge your louing kindenesse towarde hir and will not forgette the same By reason whereof when as it fyrst came in my thought to seeke some shelter frō the showres of Zoilus which are y e sharper in this age for that they are lesse shame lesse and from the iniuries of our time your honor aboue other was bruted most brimly amongst them as fittest for the same To whome I do most humbly sewe to receyue this little treatise wyth y e accustomed and cheerefull countenaunce which you were wonte to bestowe on others which if you of your bountie doe I dare boldly thinke that it shall be sufficiently cōsecrated to the church the mother of vs al. That aiger Eriphia shall be sufficiently appalled And that Momus shall moue laughter but with Mydas long eares If any man shal thinke that it is not worthy for the basenesse therof to be dedicated to your honour such a one shall seme an vnthriftie nigarde of your honors gentlenesse or else enuious of your fame of my vnfained good wil to your Lordship For I graunt that how vneasy so euer my trauayle was in this frosen seas no man hauing cut the yse therein it is now so simple as I doubt not but then when I shall by the lustinesse of other be constrayned I my selfe shal not onely amende this but set it forth with greater gayne and increase and therefore the better learned might not onely haue done the same much more commendable but amende thys which I freely submit to the controlement of euery winde In the meane tyme I recommend your honor to the tuitiō of almighty God who increase in you his loue and feruente zeale in knowlege Amen Your Lordships humble Orator Iohn Barthlet L. G. Cantabrigiensis ad Lectorem S. D. INcola qui coeli viuis peregrinus in orbe Et cupis ad patrios tuto penetrare Penateis Huc ades Et quae monstra viae superanda supersunt Vt fluctumque regas extra firmumque carinam Hic tibi non magno licet intueare libello Hoc iter Herculeis nequaquam viribus impar Iure labor poterit vel Iasone dignus haberi Quaerit Vlissaeös animos vireisque viriles Intus erunt Cicones extra quoque pocula loti Dulcia quae secum reditus obliuia ducunt Antiphates metuendus vno lumine Ciclops Scylla cauenda tibi Scyllaeque propinqua Charybdis Caeteraque vt taceam quibus est agitatus Vlisses Et Sireneos cantus iramque Deorum Euitare tibi magnum est medicamina Circes Monstrorum quae terra tulit pelagúsue profundum Vna quidem nobis cenfebitur haeresis instar Quam tu quo melius fugias vt pocula Circes Hoc tibi Moly dedit noster Cyllenius album Quo retinere potes vel ad huc reparare figuram Tu modo iam dictis dicas contraria verbis Quod si Sirenes metuas tibi cera parata est Et si Scylla ferum est inexpugnabile monstrum Cum monstri vultum rabidi cognoris ad vnguem Est fugisse salus quando superare negatur Si sis tutus ab his facilè tibi caetera cedent Tutus ab his fueris haec tu modo mente recondas Ad eundem Dicolon Tetastrophon QVem non liuor edax nec genius malus Nec concepta prius fallit opinio Quam nullo minui ferre potest modo Solus iudicat integrè Huius si liber hic incidat in manus Author vult operis ponere iudicem Si discutiat singula calculum Addet spero laboribus Nam si magnanimi laus viget Herculis Monstrum vulneribus quod domuit potēs Et nascens toties edocuit mori Speluncae face subdita Cur non mōstriferam qui domat haeresim Qua non Hydra malum fert numerosius Expectare potest iure probarier Aequus si datur arbiter Alcidis labor hoc non magis arduus Et nobis labor hic non minus vtilis Ergo par ratio sit nisi forsitan Praesens detur honestior Succinctè Haereseos cornua commouet Demonstrat
he thereby should declare that he starteth not from that purpose and as they call it non conuolat ad vota directè contraria continentiae did not establish himselfe in the state of matrimony which is direct contrary to their Tatian rules and religion as S. Thomas in the authoritie nexte before alleaged sayth If they shall obiect that in the case of the Decretall the woman consented to relinquishe the right and in Montanus doctrine the seperation and vowe is done without any such consent then to answere the same I alleage that the true meaning and interpretation of the same Chapter according to the coÌ„mon opinion of the Doctors is otherwise who alleage it to proue that the party maried may performe his vowe made before copulation And maugre the will of the other wythout y e consent enter into religion as the same D. praepositê° Cardinal declareth thus Distingue post Gemi Car. Quandoque coniuges contraxerunt non tamen est copula consummatuÌ„ tunc alter inuito alio etiam remanente in saeculo potest religionem intrare remanens in saeculo cum alio coÌ„trahere est casus extra de sponss c. Commissum ibidem de conuer coniug c. Ex publico That is distinguished after the opinion of two Doctours Gemi and Card. that sometymes the husbande and wife haue contracted and not vsed copulation then the one may without the others leaue yea though repugning and tarying in the seculer and worldly estate enter into religion And the partie remaining behinde in the seculer estate they cal it the world may marry As a speciall case in the chapter Commissum c. Ex publico declare In y e which allegation appeareth how the same chapter or Decretall Epistle of Alex. is vnderstanded And to make the practise of these Popists more plaine I wil here briefly rehearse the case of the same chapter Ex publico by the sayde Doctours alleaged which is thus The same Alex 3. writeth to the Byshoppe of the Diocesse of Brixien whome he deputeth his delegate in this matter that by a certayne publique instrument it appeareth to him that whereas the Byshop of Verone toke in hande to determine and ende a cause of matrimony depending betwene a certayne man one A. on the one partie a certayne woman one M. on the other partie he by his diffinitiue sentence approued y e matrimonie and therevpon enioyned the woman that she should betake hir to hir husbande and vse hym with all wifelike and mariageable affection The which thing sith she denied to doe she was by the same Byshop excommunicated The which notwithstanding we commaunde thée sayth the Pope albeit she is maried to the same man and yet remayneth as she sayth vntouched of him that if it appeare that he hath not had companie with her and that she will enter into religion taking of hir sufficiente warrantize or suretie that she shall within the terme of two monethes either go to hir husbande or leauing him choose religion then absolue hir from the sentence of excommunication wherein she standeth in such wise that if she wil enter into religioÌ„ they shall restore eche to other the giftes on eyther side giuen receyued c. It is most playne that the Pope Alex. so fauoreth y e vowed life y t although the parties are by god who worketh the consent of the minde coupled togither yet he dare seperate them contrary to the fayth of Christian religion wherein it is plighted and fastened Surely Paul dareth not doe so For he sayth Let not the maried persons defraude ech other vnlesse it be perhaps for a season and that by both their consentes Agayne Vnusquisque ergo in quo vocatus est fratres in hoc maneat apud Deum that is Brethren let euery man abyde before God in that estate of life vnto the which he is called But it is no maruell that this Pope spake so for he had not the spirite that Paule spake by as their diuers behauiour declareth For Paul called to the office of the Apostleship of the Gentiles neyther shouldred with Barnabas Apollo or anie other Contrarywise the L. Alex. shouldred out Victor Pascall Calixte Innocente or foure other by what name so euer the writers name them all called therto by Gods ordinarie meane the Emperour Paule for the quietnesse of the congregatioÌ„ remitteth of his very right Alex. for his honor resisteth Fredericke the Emperour by force of Armes Paule honoureth all estates of Princes and humbleth himself before Agrippa c But Alex. rideth from the Citie of TotiacuÌ„ to Lingerim with Levves the French king Henrie of England wayting vpon foote as his Pages leading hys Horsse by the brydle the one on the right the other on the lefte hande in great pompe and iolitie yea and causeth the Emperour to lye prostrate before his féete But to returne to our purpose it behoued the Pope so to councel and entice al men by right and by wrong to the vowed life bycause that many withstode him as the sayde Byshop of Veron did Also bycause that else he should séeme to condemne the abstayning life in others and restrayne the same in the cleargie in whome he aboue all others alowed the same and compelled those that should receyue orders to enter into Finally then to conclude for as much as Pope Alex teacheth the departure of the man from the womaÌ„ in the c. Commissum the woman from the man in the sayd c. Ex publico when as gladly the man would kepe his wife in the one case and the wife hir husband in the other case and that bycause they will professe themselues a Monke or a Nunne which is an hereticall secte as shall be declared hereafter No indifferent reader can denie but that the Romanistes or Popistes holding his steppes are Montanistes breaking Gods ordinance and dishonoring the Christian fayth wheron the same contracte is plighted Pelagianes THe Heresie of the Maniches was the ground as Hierome wryteth to this which arose of Pelagiê° also called by sirname Brito or Briton for difference sake of Pelagius Tarrentus as Augustin declareth who being a man of a moste hote earnest zeale was first a godly and good Christian promoted to diuers dignities by the Church is in Syria likewise made Monke But afterwardes fell from the Church and became an Archeheretique and began to sowe the séedes of that wéede about the yeare of our Lorde as Prosper sayth .415 But as Martianus sayth 414. in the .5 yeares of Honorius and Theodosius the Emperours raygnes In diuers places in the East in Fraunce Rome and thence he himselfe came into this realme of Englande to eare our lande wyth the same The principall and chiefest aduauncers of this sect to let other passe was Celestius Iulianus as Augustine declareth and are of the same Celestius who is very famous therein called Celestianes
to sinne c. In which words it is euident howe playnely they conclude with their predecessours Donatistes persuading as the other Donatistes doe that prayers seruice sacramentes yea and blessings which in their owne nature be otherwise good for wāt of a good Minister léese not onely their effecte but also are hurtfull to the receyuer The reason why this doctrine of the Donatistes is of the olde fathers condemned for an heresie is to let other passe Quia spem baptizādorum auferunt a Domino Deo in homine ponendam esse persuadent Vnde fit omnino vt non incerta sed prorsus nulla sit salus That is Bycause they take away the hope of suche as are baptized from the Lorde God and persuade to bestowe the same vpon man Wherof it commeth that not onely our saluation is vncertayne but also none at all And agayne Augustine in another place sayth Quid enim aliud vos quam vestram iusticiam vultis constituere quando non dicitis iustificari nisi eos qui a vobis potuerunt baptizari Which interpreted meaneth And what else doe you O Donatists but aduaunce your owne righteousnesse when as you saye none are iustified but suche as haue bene baptized of you The olde Donatistes therefore whiles they brag themselues to be onely the Church and therefore holier than the rest for that was the only cause why they sayd the sacraments were better with them aduaunce themselues saying that the sacrament worketh with them bicause they are of the Church not with those y e are out of the Churche take from God the fayth due to him and by the Sacramente ought to be applyed to him are therefore Heretiques And the Popistes consequently doing the like are also such But they alwayes ready as Cain to pourge themselues will happly say the Donatistes were worthyly condemned for heretiques in hauing suche opinion of their Sacramentes not being of the Church Graunt we for argumentes sake that the Popists are of the Church yet in that that they thinke the sacramentes are the holier bycause that they of the Church ministred them they departe from Christes Church and are Donatistes For it is all one whether a Catholique or a Donatist say they make an effectual Sacrament for that that they are of the Church And such saying is cleane contrary to the nature and institution of a Sacrament which is alwayes holy and is therfore a meane or medicine to make vs holy as baptisme in opening the Church to vs and the Lords supper in applying Christ to vs by fayth Wherefore I maruel the Romanists would say as Gregorie in the aforesayde Chapter hath sayd considering they all conclude it maketh the receyuer holy and especially Cardinalis Alexandrinus sayth that baptisme so iustifieth a man that if he died immediatlie therevpon he shall be quite from all punishment It is therefore agaynst the truth and naturall reason that the thing of suche force shoulde so by the euyll Minister sometime hys subiect or pacient be marred Yea and it differeth not to say that an Heretique defileth the Sacrament and maketh it hurtfull or that malus Catholicus I vse the wordes of D. Bellam. a naughty and euyll Catholique doth euen so for both conclude that the holy institution ordayned to a holesome end is become vnholesome yea hurtful which is the Gospel of the Donatists their predecessors I pray thee gentle Reader vnderstand my meaning I entreate of the sacraments which Heretiques or naughty Christians minister in the forme of y e Church and sacramentall maner of Christes institution For if they that are wythout whose Church alwayes is the Ape of Christes spouse cōunterfaicting hir as a light person doth an honest matrone minister not according to that institution sacramental forme it is not to be called a Sacrament But I reason wyth the cleargie of Rome as Augustine doth with the Donatists cleargie And that only so farre as their church retaineth Christes institution and sacramental forme and no further for otherwise I were in another predicament which sith I may not departe fro I leaue to entreate of their Sacramentes vntill a place more fit and méete therefore Some possible will thinke to stoppe a gappe with the Decrée of Alexander Gratian sayth the seconde praeter hoc autem praecipiendo c. and sette him against Gregorie in the aforesayde Chapter But Gregorie is too well ayded for he hath Pope Leo in the Chapter Manifestum Pope Martine in the Chapter Non liceat and many other Canones I maruel with what spirite these Popes speake that thus iarre Is this the Harmonie Surely if eyther I were of mind or purpose to pricke their Musicke out thou wouldest thinke it were a blacke chauntes or a concorde of Diuels But y t their sentence opinion agréement with the Donatistes may out of this barking better appere mark what Cardinalis Alexandrinus recounteth of D. Bellem who seruing in place of a bad minstrell after much and long tempring and tuning playeth this bad brawle If the question be asked sayth he touching the minister of the Sacrament then must you marke tvvo kindes of them namely he is eyther an Heretique or else a naughty Catholique that maketh and consecrateth the same Then such persons haue no effect of the Sacrament as touching themselues for as the Heretique vvanteth the same so in like manner the naughty Catholike be he tollerated by the Church or not hath no effecte thereof so long as he is in deadly sinne as al suche offenders intermedling vvith holy thinges are But if the question be asked for the behalfe of the receyuer then thus destinguishe the same Eyther he receyueth the Sacrament of an Heretique Scismatique or naughty Catholike If of the hand of an Heretique then ansvvere that it is done either knovvingly or ignorantly If ignorantly then bycause he vvas probably ignorant that the minister vvas an Heretique he doth enioy the vertue of the Sacrament by fayth If he receue the same of an Heretike vvittingly in the time of necessitie bycause there is no other peril of death is at hande then the Sacrament of Baptisme can onely be receyued of him and he ministreth both Sacrament and effecte And so must the aforesayde chapter of Alexand Praeter hoc be vnderstode in the ende But if there be no necessity then no Sacramente muste be receyued of him For vvho so receyueth sinneth hath no auayle nor effecte thereof If the question be asked of a Scismatique or naughty Catholique thē ansvvere according to the distinction abouesayd c. Here thou mayst gather the summe of the doctrine and minde of the olde Canons as touching this their error Wherefore none can denye but the Popes cleargie agréeth with the Donatistes as this harmonie of Bellamere declareth Then as the olde Donatistes deuising that the Sacrament did depende on the soundenesse and holynesse of the minister doe