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
be true the Mice in our dayes might be happy and specially the Church Mice For some of them waying that euill men receyue Christ in the Sacramente fleshe bloude and bones and that by the consecration he is to the substance of bread c. so tied that he may not who would not else dwell with Beliall nor abide with sinners astarte but muste be touched of them and remaine with them do conclude that a Mouse Ratte c. may eate the flesh and drinke the bloud of Christ in the sacrament being holyer and purer than the wicked are F. Perin is of this opinion in his boke and asketh with the Canonistes what inconuenience can come thereof And S. Thomas is also on that part Here D. Gardener yet awakened by the last iobbe that Augustine gaue stādeth for the truth saying that no creature can eate the body and bloud of Christ but onely man While Tariers DOctor Smith sayth that Christ flieth vp into Heauen so sone as the bread is chavved in the mouth or chaunged in stomack But D. Gardener forsaketh here the Popistes in the plaine fielde both D. Smith his sworne brother saying there vvas neuer man of learning that I haue read termed the matter so that Christ goeth into the stomake of the man that receyueth and no further For that vvhich is vvritten cōtra Stercoranistas is nothing to this teaching nor the speache of any glose if there be any such vvere herein to be regarded And in diuers other places of the same worke against M. Cranmer appeareth which thou shalt finde gentle reader in M. Cranmers boke Fol. 60.64.65 Deuotion satisfactours SAint Th. sayth that the Masse is a satisfactorie Sacrifice by the deuotion of the priest and offerer fit satisfactoria illis pro quibus offertur vel etiam offerentibus secundum quātitatem suae deuotionis And before that Sed in satisfactione magis attenditur affectus offerentis quam quantitas oblationis That is the sacrament is satisfactorie for those for whome it is offered or also for the offerer according to the quantitie of the offerers deuotion For in satisfaction regard is rather had to the affection of the offerer than to the quantity of the oblation D. Gardener sayth agaynst it M. Cranmer burdening the Popists with the same Which maner of doctrine I neuer read and I thinke my selfe it ought to be improued if any such there be to make the deuotion of the Priest a satisfaction Satisfactories Reall DOctor Smith sayth the sacrifice of the Masse is the sacrifice that appeaseth Gods wrath and is our satisfaction and reconciliation Priestes do offer for our saluation to gette heauen and to auoyd hell What is to offer Christs body and bloud at Masse to purchas thereby euerlasting life if it be not the Masse to be a sacrifice to pacifie Gods vvrath for sinne and to obtayne his mercy This also M. Gardener confuteth on this wise The onely immolation of Christ in himselfe on the Altare of the Crosse is the very satisfactorie sacrifice for reconciliation of mankinde to the fauour of God And I haue not read the daylie sacrifice of Christes moste precious bodie to be called a Sacrifice satisfactorie But this speach hath bene vsed in dede that the priest should sing satisfactorie vvhich they vnderstode in the satisfaction of the Priestes duetie c. Reiterators DOctor Gardener sayth that Christes Sacrifice by him done on the Crosse is reiterated And then vve must beleue the very presence of Christs body bloud on Gods bords and that Priests do their sacrifice and be therefore called and named sacrificers Agayne The Catholique doctrine teacheth the dayly Sacrifice to be the same in the essence that vvas offred on the Crosse once But this variable man is agaynste him selfe for the truth in another place thus This is agreed and by the Scripture plainely taughte that the oblation and Sacrifice of our Sauiour Christ vvas and is a perfecte vvorke once consummate in perfection vvithout necessitie of reiteration as it vvas neuer taught to be reiterated but a meere blaspheming to presuppose Propitiators THese arise of D. Gardener who agréeth with S. Thomas That the Sacrament is a Propitiatorie Sacrifice thus The acte of the Priest done according to Gods commaundement must needes be Propitiatorie and prouoke Gods fauour ought to be trusted on c. The confuter whereof is the same D. Gardener in these wordes For vndoubtedly Christ is our satisfaction vvholly and fully vvho hath payed our vvhole debt to God the father for the appeasing of his iust vvrath Venialistes ARe they that teach that this sacrament doth purge veniall sinnes onlie as Barth Brix the glosser of the Decrées sayth And Pope Pascasius in the same Chapter the which Iodd Fan. and Archydiacon therevpon sayth Venialia tantū venial sinnes alone And Cardinalis Alexandrinus sayth also so with D. Gardener Mortalistes BE those that say it taketh away mortal sinnes also Of which sect S. Thomas is Et sic hoc sacramentum habet virtutem remittendi quaecūque peccata c. And so this Sacramente hath force and strenght to make strayght and blotte out all kinde of sinnes Breadworshippers DOctor Smith sayth that the figure of the bread and wine is to be worshipped D. Gardener sayth Adore it vvorship it there is not to be sayd of the figure so likewise Marcus Antonius Iacobites THe Heresie of the Iacobites dyd spring aboute the time of the raygne of Heracletus the Emperour And as Nicephorus writeth neere vpon the yeare of our Lord Gods incarnation .625 of one Iacob a Syrian borne an obscure person and of no fame who for the same his vnlenesse was called Zanzalus This man comprised a secte out of the former heresies which is as it were the sinke of all the filthynesse of the former ages And hauing made a medley of the errors of Arrius and Apolinaris doctrine as touching the humanitie and natures of Iesus Christ our blessed Sauior did also in outwarde ceremonies and adiaphorois expresse the same For alwayes the behauiour of any sect is to be fashioned outwardly according to the inwarde doctrine for else were the fashion monstrous and not naturall Therfore vsed they alwayes by their Church rites to preach the same effect of Christes humanitie and natures And the lyuelyer to expresse that Christ receyned not our nature a perfect soule and perfect body of Abrahams seede they vsed in the time of the administration of the holy communion the mysteries of the same very flesh and very bloud of Iesus Christ not to deliuer common breade leauened to the Communicants least they should seme with y e catholique church by the vse of the common breade leauened to confesse that Christ receyued and they in those mysteries deliuered a common body of our common nature leauened as sayth Nicephorus Iidem ipsi re diuina faciendo azymo non
appertayneth vnto the Emperour a naked sworde caried before him and sitting cryed aloude beholde here two swordes But afterward by Gods iust iudgement this ambitious and couetous man if it be lawefull to call him man dyed miserablie in the prison vnder captiuitie of the faction of the Gibellines Iesuites order Anno. 1367. THis order then began of Iohn Colombinus of Frauncis Vincentius of Sennens who instituted their followers to gette their liuing with their trauayle and sweate gathering this broode but here and there from house to house arayed in cōmon and not speciall attire But when Vrban then Pope sawe them differ so muche from other Monkes both in vow profession and holy labouring life he called them to Rome not so muche approuing them as corrupting them For then he prescribed them a white Cowle a square hoode hanging downe to their shoulder and are girt with a girdle of a Pissel wearing on their bare féete wodden pattens and that they should weare a cloake made of fine woll of Canusium They were at the beginning called Apostoliques and not in holy orders but gaue themselues onely to prayer S. Saluieurs Anno. 1415. THis secte began vnder Pope Iohn the xxiij of that name a man more fitte for the warre and fielde than for the Church Their coates and scaplers are white and haue on their vppermost garment a speare Montoliuetes order Anno. 1420. ABout that time one Bernard Ptolomeus broched this order cladde in a white wéede the same was afterwarde approued by Pope Gregorie the twelfth Minimorum order Anno. 1455. FRanciscus Siculus began this order in Fraunce considering that old Frier Frauncis did call his Minors that is the lesser of al orders thinking to shewe a countenance as humble as his he calleth this secte Minimorum which is to say lesser than the least of al orders which in effect is no order These men vowe beside Mysogamian not to eate flesh but to liue with rawe fruites and not dressed meate I doubt not Christian reader but these sectes of the Popes Psallians rehearsed are sufficient to cause thée to iudge and determine of the rest For I haue mentioned these onely because they séeme the chiefest and purest whereof the aduersarie may best affie himselfe and bragge of the deuisers thereof Not bycause there is no more or that the rest are not the horribler or such as the parties themselues lothe to think on Therfore I omit ouermuch to trouble thy eares or moue tediousnesse by rehearsing The Disciplinals The shadovved vayle Hierusalem brethren Chrovvched Friers The order of the vayle of Iosaphat The Heremite Friers The reformed Carmelits The Sclauonites Saint Anthonies order The Sheere brethren The order of the Svvorders The order of Starred Monkes The order of Starred Friers The order of double Crosse brethren The order of Constantinopolitanes The Gregorians The order of Wenclaus Nolharts brethren Saint Sophies order S. Iames vvith the svvord S. Iames vvith the shell S. Helenes brethren S. Mary Magdalene S. Hierome Heremites S. Ambrose Lordes The order of font Euerarde Iosephs order Sepulchre order The order of the Keyes The order of the Hungarians The Specularies The order of the Thebans The order of Sarabites Recluses The vayle of Cavvline The Sambonites The vale of Scholars Paules brethrē of Galatia Honofreans Rufus Monkes Nevve Niniuites Cellites The Haborites Chaptre brethren Begarts order The Frisonarie congregation Reformed Iustines S. Paules Heremites S. Iohns Heremites The holy Ghost order S. Peter order S. Loyes order S. Victor order S. Thomas order And diuers other moe which being rehearsed woulde make vp the full accompte of an hundreth But as touching their Psallians sects for women I wil write so much as shall be also necessary for thee to gesse as by parte the whole and none otherwise S. Scholastica Nonnes Anno. 536. BEnedict otherwise called Benet of whome we haue made mention heretofore had a sister called Scholastica who learned of hir brother Benet the way maner of hatching and brooding among women swarmes of religion Their vayle cloke and cowle is black They weare also a wimple as al the rest do S. Agnes Anno. 1105. ABoute this time one Agnes a Virgin began this religion at Ierusalem Chanonisses THis order beganne and sprang of the Chanons Regular Their Mantels are black and their Rochets white Carmelitiss BRocardus the generall of the Carmelites clocked togither this flocke of Hennes to his rule Their Mantels are white their vnderclothes blacke Their Sainctes be Sibilla and Sibillina Angela Archangela Ioanna Katherina Austen Systers THe Augustine Friers bycause they would not clock without Hennes fayned a rule of Monica Augustines mother and gathered a couent of women as their brethren of all sorts did They weare a black girt Gowne and white Kirtels Their principall Sainctes are Helene and Clare Begynes of S. Frauncis THese be the Gray Sisters of the third order of S. Frauncis rule that trotte from place to place to sick mennes beddes prowling and getting howsoeuer they may in sicknesse and health for their Couent S. Katherine Nonnes THese people are clothed in the colour of the Dominicks They are at the solemnitie of their profession maried w t a ring It first began at Senna Norman Systers BE those that were wonte to be in euery good towne and pray for their founders soules Penitent Whoores THe authour therof was one Iohn Tesseran a Franciscan of Paris who assembled cōmon women together and made a religion rule of them Nonnes of the rosarie of our Lady A Dominicke Frier firste deuised this secte and their order is to say on their beades a certaine mber of Lady Psalters which being done they call it the Rosarie Of the ten vertues of our Lady THese Nonnes vse many coloures their Vayles are blacke their Kirtels are white their Scaplars are red their Mantels are gray This secte first deuised the Chaplette that is to repeate 10. Aue Maries a certaine number of times S. Brigides THis Brigide was a noble wydowe of Suetia who ordayned this secte wherein Monkes and Nonnes dwell together The women haue the vpper roome and the men the neather They haue a ginne or turning whéele in the wall wherewith properly they may conuey the one sorte from the other I will of these orders for women also let passe a great number hoping that thou gentle reader wilte take this for a sufficient rehearsall seing I mind but summarily briefly as it were with the fingers ende to touch the same That thereby thou mightest sée the Popes Psallians in both kindes of men Iudging by the practise the doctrine Now briefly marke the contrarieties and diuersities of such of them as proceede out of the chiefest sectes from the which though once they procéeded as out of the roote yet they varie and are other sectes in themselues whereby thou mayest iudge of the harmonie of their religion séeing they are thus fallen from their founders and
they woulde compell other to agrée to their discorde which I ouer passe sith it is more playnely proued before than eyther order or neede in this place require againe The proufe whereof perhappes may cause the astonished at their horriblenesse to demaunde howe it then could come to passe that the same should continue till this day neyther God nor man hewing it downe To the which I answere as touching Gods will working therin for that the cause therof is not wholly reuealed we must say with Paule O altitudo Sapientiae c. O déepenesse of Gods wisedome Notwithstanding the secretnesse whereof yet that suche a thing should be Paule and Iohn the Euangelist with many other witnesse The which Iohn calleth it by the name of Babylon the great Citie vnder which name Peter as the Popistes expounde the last chapter of his first Epistle meaneth Rome Partly for the present diuersitie and cōfusion For Babylon by interpretation signifieth so of the Gentiles superstitiō there vsed partlye for that in the spirite he did with Iohn foresée the confusion of Christian religion that shoulde spring thence to infect all christendome As the auncient and effeminate Babylonians did in their dayes the whole worlde And though the worlde neuer gaue stroke thereat what then it standeth with his nature to foster and set forwarde superstitions and to spare no cost No not their wiues earings nor ornamentes and birth right of their heres Yea pardie at the building of Gods tabernacle they will not deale so frankly as to spare the same An easier religion it is to be saued by Symon Magus méere grace plenitudine potestatis and fulnesse of power leade his scholer neuer so loose a lyfe then by fayth in Christ which demaūdeth in obedience a holy life which to the carnal grosse world is vnsauerie aswell for that he can not abide the spiritualnesse of faith as also for that that holynesse is against his decayed nature it also is against his courage to be brideled or obey Possiblye the author of the Apologie for the priuate Masse Hosius and the other of that broode will thinke that I graunte their plea of quiet possession whereby they will prescribe against the truth I confesse nothing lesse but rather muse that they so fondely reason For the Church of Christ in this ease is much like vnto a familie or flocke whose right of long tyme wrongfully with holden though all the flocke doth not with open mouth clayme yet if anye one heire of of nighest kinne stande for the same and obtaine the quiet possession of the defendāt is empaired Euen as the Popistes is wherby they cannot Bona fide possidere without mistruste of forged title prescribe and possesse another mans right and place And God in all ages hath stirred vp some good members heires of grace to pursue the right of the Church As Anno 313. the Counsels of Nice and Mileuitane stode against the appeales to Rome Innouation of Prayers Supreame authoritie And for the Mariage of Priestes Secondly Anno Domini 430. the sixt general councell of Carthage which endured fiue yeares agaynste the supremacie Also Pope Innocentius the first for the mariage of Priestes Thirdly Pelagius the Pope Iohn Maxentius Anno. 513. agaynste the supremacie Fourthly Pope Gregorie the first Anno. 600. against the supremacie And the sixt Councel of Constantinople for Priestes mariage Fyfthly Anno. 700. S. Hulderich resisteth Pope Nicolas in the case of Priestes mariage Sixtly Anno. 800. Clemens Scotus of the Vniuersitie of Paris agaynst Boniface for y e mariage of Priestes and agaynst Images Seauenthly Anno. 940. the first Ottho the Emperour agaynst the supremacie pride of the Popes Eyghtly Anno. 1050 Lupoldus Byshop of Mentz agaynste Leo the ninth for the supremacie And Nicetas for the mariage of the Cleargie Ninthly Anno. 1120. the cleargie of Englād and Germanie for their wiues Tenthly Anno. 1213. Fredericke the seconde Emperour agaynst the Popes tirannie Eleuenthly Anno. 1329. the whole kingdome of Fraunce agaynst the Pope and his Court. Twelfthly Anno. 1400. Thomas Rhedonenssis Nicolaus Cusanus and Aeneas Siluius before he was Pope against the pride of the Pope and for Priestes mariages Finally in this last hundreth yeare God hath raysed vp Laurentius Valla Hierome Sauanorola the Earle of Mirandula wyth innumerable many moe of worthy Champions of whome some haue foughte vnto their knées in bloud for the right of the Church whose doughty dintes done cause this trée to wyther as thou maist view and to be without al hope of further frute Euerye man according as God hath lightened their heartes hath dealt in the right of the Church by reason wherof the Popists can not as I before said plead prescription Nor we be so blinde as to thinke the religion of the Protestants to be a new doctrine which through all ages hath bene thus defended though I touch but a fewe by many more as I am readye to proue Wherfore it is a very loude lie to say that Luther begonne the same All which notwithstanding God hath reserued the vtter ouerthrowe of the same trée to the breath of his owne mouth which approeheth nowe at hande least flesh and bloud should glorie in so valiant a conquest Thus much therefore to them that demaund why neyther God nor the worlde did hewe downe this trée nor stocke the roote The summe wherof is that he was pleasant and did agrée with the supersticious and filthy nature of the world that God though he hath caused his church to strike from time to time thereat yet hath reserued the same to a greater punishment and seuerer iudgemente As he also hath done Mahomet the eronious trée without y e Church which both are nourished with the water of ignoraunce Euen as so to be is the maner of Heretiques For if either Simon had wel receyued the doctrine of the holy ghost or Iudas of the Messias it is not to be thought that they would haue departed from the Church Falling when they séemed to stand deceyued by arrogancie which I may properly call ignorance The which sith it was so néedeful for the beginning of this trée is by the aforesayd Babylonians the Popists vsed as a no lesse necessary pollicie and licoure for the maintayning and watering of the same Neyther doe the Popistes misseresemble their brother Mahomete whose religion writtē vnder the olde Arabical tong cōmaundement of not interpreting expounding the same beyonde the literall sense hath vnder mighty and thundering termes being otherwise senselesse and spiritlesse ruled the poore sely soules as Iupiters blocke amongst a number of frogges He is counted a learned Priest that can reade his seruice playnely and turne it into the Sclauonian c. tong The which estimation of such learning doth rather of right appertayne to the Mahomet Priests than to the Popistes of whom the greater part can not write nor spell in their mother tong their own names much lesse expoūd their Latin Portus
one of them labouring to set out their peculiar deuise of their brayne sicke mindes bewrayeth his cause to be onely priuate and personall and not religion common to vs al. Against the which if any fact by Luther had bene done it could not be but they shuld haue agréed vpon the cause and circumstances of the same and not to haue lied so lowdely on Luther contrarye to the testimonie of the moste credible Chronicles that pourge him In which seuerall deuise of euery of them thou hast a liuely pattren of the deceiueablenesse of affection For M. Shacklocke stirred at the earnest preaching of the Ministers in Cambridge bycause it toucheth the quicke calleth it Railing making it the roote of his tree that vnder a publique title and cause he might the stylier shoote out the poyson of his tong And in the same blindenesse of affection he falleth into an absurditie of his deuise For be it that I graunt which thing Hosius Euans doe not that rayling is the roote and that that roote bringeth foorth Rebellion the trunke or stocke and Rebellion bloudshed the braunches which haply it may do yet howe can such braunches bring forth for leaues lyes in Religion whiche syth it is not consequent his Klimax is there broken and fayleth and entreth into an absurditie or non sequitur But this thing is proper to that sorte of writers bycause they stande vpon a wrong ground or principle as both Hosius and Staphilus do persuading the people that vntil these .40 yeares there was no question but silence of Religion Hosius speaketh thus Before these .40 yeares last past suche vvas the state of the vvhole vvorld so far as Christian fayth toke anye force that the sentence vvhich vve reade in Genesis myght vvell be reported of it It vvas a land of one lippe The which thing they ymagine as truth shall in the ende of this boke declare the contrarye to haue bene thoroweout euery seculum or age onely bycause they would bring Luther into hatred with al mē as a peace breaker who in déede did take that quarrell in hand which other had iustly begonne but is more renowmed than they his predecessours for that he continued longer in the field than other and God garded him in his time with the ayde of temporall Magistrates whose heartes by his spirite he lightened and inclined towarde the truth Which continuance ayde syth the former writers wanted their laboures in thys cause abridged are partly as smothered raked vp in the heape and multitude of yeares partely forgotten hydden till néede caused the olde wife to trot and rake the heape a downe that she might finde the quietnesse of conscience vvhich is true peace in the knowledge of God through our Lord Iesus Christ But such a continuall or vniuersall consent as they surmize was neuer I excepte dreaming Endymion with his like and the dayes of the generall Apostasie wherof Paule speaketh wherein the end being proper and agreing to our infirmitie being a departing from God concorde therin may soone be had As in the dayes of Noah it was when as the olde worlde agréed in wickednesse sauing poore Noah and his small familie and therefore was derided Surely if thou wouldest consider the time of our sauiour Christ and after him the estate of the primitiue Church thou wouldest conclude that euen the very Church was not of one lippe And not to remembre the time of the Apostles Nouiceship vnder Christ Consider Paule his encoūtring with Peter in a matter of no small wayght which doth testifie that as the elect children of God did increase by the vse of the worde in knowledge so they disagréed in opinion the one from the other as eche abounded in vnderstanding aboue other yea and if thou wilte enter further into this matter thou shalt sée the like frō time to time to wéete betwéene the East and Weast Churches Also aboute Anno. 200. betwene Irenaeus and Pope Victor and so forth on the déeper thou drawest thou findest the more And all though in loue for Religion So that partely bycause of such discord betwene the religious and godly Byshops and partly for the varietie of Heretiques calling themselues Christians the Ievves Ethniques as Clemens sayth defamed Christian religion saying it was not of God Which thing to be otherwise in any congregation it remayning the Church of God were great maruell for that the holy spirit of God y e very light and kindler of their heartes the increaser of knowledge and mayntayner of prophecying interpretation questioning vpon the Scripture is not quenched but kindled and on the growing hande Wherefore Hosius in saying that their Church agréed was of one lippe doth openly confesse that to be in it was not to be in Christes Church as before is manifest And so the consequent that must followe is that Christes Church and theirs are twayne The cause of which vniuersall quietnesse in their Church must be want of interpretation that bréedeth argument which cōmeth of the want of knowledge which procéedeth of y e lacke of the spirit of God who is the very light of our heartes This onely the Israelites haue in Gozan a corner of Egypt and vvalke and stirre vp and dovvne in the same The whole countrey of the Egyptians besydes for wante of lyght walke not but sytte quietly in their chaires not without feare Returning then it is euident what consent or concorde Luther brake namely their dreaming sléepe wherin the wealth of the world and ignorance of God lullied them and not the concorde of truth and knowledge of God Wherefore they are much to be blamed that so arrogantely dare defame so worthy an instrument of Gods glory as to make him authour of Heretiques And thou gentle reader let me be bolde to tell thée the playne truth if that thou wilt credite them art not faultlesse for that it is not matter but affection that so subdueth thy reason From which thou seuerest thy selfe the further the néerer that thou approchest to consente with them who haue not determined among themselues to ioyne in concord And certaynly if folie cause thee of those dysagreing opinions to fantasie any one let the other contrary to it call thee backe If the deuise of the betrayer Euans who sayth that lust is the roote of Heresie like thée let Hosius Shacklock cause it mislike thée who saye the contrary If that rayling M. Shacklocks roote please thée let Euans and Hosius alter thée Finallye be not pleased in them for that they are not pleased among themselues as their sundry deuises contrary to eche others declare If not other yet S. Augustine Byshop of Hippon ought to be the Methode teacher to him that will perfectly entreate of the Church malignante Who considering that euer sithens that God by Adams creatiō had manifested his Churche among earthly creatures the Diuel also hauing no Church of his own creation did peruert
so in the beginning Gods creature as euer sithens thoroweout all ages his Chappell hath ietted chéeke by chéeke and yet doth with the same rayseth y e building of that Church at Cain who was in the first beginning of the worlde and so procéedeth on vntyll this time Wherefore I thinke it labour worth that I meaning to display y e heretical church in our dayes beginne onely at those that in Christes time and afterwarde in the Apostles did first séeke the ouerthrowe of the Church As at such whome the Diuel in that time first planted for roote euen as Irenaeus and Tertullian haue done vpon the like Theame or matter So that thou hauing the roote and ofspring of the olde Heretiques mayst thereby better knowe their posteritie in our dayes In which déede I shall both auoyd the vice Kakozelon 1. euyll affection that hath ledde those men besides all iudgement to ayme their force at speciall persons and deserue of thée gentle Reader thy further pacient passage herein with credite as also iustly call them Heretiques that by proufe shal be found to haue deserued the name and agrée after a sort with Hosius who saith that Couetousnesse is the rote or cause of departing from the Church Wherein if I as satisfied should staye thou mightest iustely thinke that I lefte out in the raysing of this scite one of the principalles whereon the malignant Church stayeth who is built vpon selfe loue which is directe contrary to charitie whereon Christes Church is set and therefore is roote or cause of another effecte or braunch namely Ambition which is an inordinate desire of honour vndeserued sought onely for a mans owne sake and not for Gods glory But bicause that Couetousnesse and Ambition are rather by ymagination to be vnderstode of the learned than by viewe of the simple who are to bée satisfied apperceyued as especially for the truth modestie afore spoken of I must in the roote for Ambition set Simon Magus for Couetousnesse Iudas Iudas Iscariot that traytoure was sonne of one Simon as S. Iohns Gospell witnesseth But whether he was called Iscariot eyther of the tribe of Isachar or of the towne where he was borne or else of the treason it doth not well appeare And no lesse vncertayne is the truth of his maner of liuing and condition before his calling to the office of Apostleship and number of the twelue The which was the chiefest and néerest office among those that were with Christ and were to be accepted as his deare friends dayly taught and trayned vp vnder Christes owne hand in the knowledge of the true doctrine of the kingdome of God and heartened by the dayly sight and vse of our Sauiors miracles to worke the like by the power of his worde as well in the dayes of the same our Sauiors presence and abode among them as also after his departure from them ascention to his father The which companie of the Apostles is of more estimation bycause that the nūber is not onely smal but also for that they therof are chosen and speciall persones And as touching Iudas him selfe being of that company as is sayd one his estimation was by y e meanes of his office equall with theirs And in regarde of his stewardship for he was Treasurer of the Lordes temporall thinges I gesse he was among the vulgare people yea and of other not of the lesse estimation as he that aboue the rest was credited with that which the world estéemeth chiefest of al and for it termeth euery man Maister But notwithstanding the estimatiō that Iudas by the same his spirituall and temporall charge had he hauing by experience tried the trauayles and paynefulnesse of his spirituall office to fall out much otherwise than his expectation of the earthly sensuall kingdome that he the Iewes dreamed to obtaine by the Messias comming was did ita vt ingenium est omnium hominum a labore procliue ad libidinem after payne seeke pleasure after labour loytering and after righteousnesse riches For casting his eyes to Christs purse was caught sought for temporalties by what meanes so euer he might spared not as he conueniently might accomplishe his desire for price to plight his Masters bloud by a trayterous kisse deliuered his Lord. So that in him is the ymage and paterne of al those that neglect or giue ouer the truth and sinceritie of Iesus Christes Gospel for temporall gayne doe they it in part or in all For euen as Iudas by betraying Christ for thirty Pens ouerthrewe the Church striking the shephearde brake the folde and chased the flocke euen so euer sithens our Sauiors time haue Heretiques for the like cause dealte with the Church after the same sorte like as Iudas in his déede towards Christ did in him our head foreshew what we ought to looke for towards his mēbers The Church was then and so sithens ouerthrowen by Quid vultis mihi dare tradā illum vobis What wil you giue me and I wil deliuer him to you And he agréeth with Simon in that they were both gréedily giuen to gayne onely differing from him in that Simon was striken with ambition of knowledge and of doing miracles whereby he thought to clime to the reuerence and honor of a God the other contented with a temporall dignitie And therfore Simon puffed vp by science is the example or forme of such as chalenge to themselues muche learning ambiciously coueting to be aduaunced vnto godly honour arrogate the authoritie of yoking religion and superstition togither framing one sect more monstrous than all For being borne in the towne as Iustinus saith called Triton or as Eusebius sayth Gitton in the countreye of Samaria was seasoned with that madde medley of hys Nation being a mixture of the Persians Ethnisme brought from Chus and of the religion of the Ievves proper people of Samaria as Iosephus declareth he growing in yeares increased both in vnderstanding and practising al maner of Philosophie and Artes subtile in Logique and in Rethorique mighty Whereby he deserued the name of Magus But at laste by meanes of Philip the Deacon who by Saules persecution was driuen into Samaria he became a Christian and was baptized y e rather for that the miracles wrought by the same Philip and the Apostles Peter and Iohn enticed him thereto supposing the same to be done by Magique as yet by him not learned offred money for the spirit of grace to the intent that he might mayntayne thereby his name and estimation which he before their comming had For small and great had him in much reuerence naming him the povver of God vvhich is mighty But when as he perceyued that hys decayed and Iesus name began to be renowmed and the Apostles the workers and instruments of our Sauiours glory began to be receyued Also that neyther by grace he coulde obtayne nor for price bye the same power of working miracles paste all hope
of further thriuing there practiseth pollicie to apply the Euangelicall doctrine of our Lord Iesus Christ wherin he was a Nouice and of mans saluation to his purpose but not without discretion For he that before among the Samaritans called himself God now among the Ievves calleth himself the Sonne and among the Gentiles the holy Spirite With whiche deuice this Pilgrime passeth daunted by Peter thence as out of daunger of shot to Rome where in shorte time he attayned if not to more yet to as muche godly reuerence as he before had to whom the Religious Romanes consecrated an Image with this inscription Simoni Deo sancto to Simon the holy God In all this ruffe it happened as Nicephorus sayth that Peter came to Rome wher this Runagate settling himselfe to stande to his tackle determined to play the prety man gaged the fielde and gaue his gloue to the Apostle contending by miracles and other his skill with him for godly honor and reuerence And this is he that before all other soughte by Heresie to stayne the true religion of Iesus Christ iustely is to be placed in the roote with Iudas as both destroyers of the common wealth of the Churche peruerters of gods order and breeders of the vvicked tree as Ireneus sayth Ex eo omnes substiterunt Hereses that all Heresies are grounded on him Thence commeth Menander thence commeth Valentine Elimas Manes Tatian Donatus Montanus Pelagius Marcion Carpocrates with the rest in this Treatise to be spoken of and an infinite number ouerpassed some holding Heresies of one man some composed by manie This is the Bore these are the Foxes that to their power destroy the Lordes vineyarde make hauocke both of soyle and soules He is the roote these are stock and trunck to the same Before the dayes of their father the Sorcerer the Church was a people not of one lippe but heart as S. Luke testifieth abyding in the sincere truth and obedience of Christes Gospell onely â–ª Then factions were not knowen scismes not practized lies and Heresies not embraced defended or out faced Then the will of man not esteemed and Gods neglected This vnhappy man hath begonne all This body of Heretiques hath continued the same hitherto But for as much as the Church in those dayes was stored with valiant souldiours in the vaward in the front of euery battayle that couragiously did handle y e svvorde of truth they little preuayled For as Peter agaynst Simon so Irenaeus Clemens Epiphanius Augustinus euery one in his time agaynst the reste haue lefte learned Volumes monumentes of their triumphes The which thing the subtile Serpent apperceyuing durst not afterward openly assayle the Church with proclaymed warre but transforming himself into an Aungell of light vnder colour of deuotion thorowe hipocrisie entred the same As Dame Artemisia Quéene of Caria did Latmù who minding to get the same Citie layd in embush hir army vnder the couert nigh therto She hir self accompanied with Maydens Women Eunuches with all kinde of minstrelsie as Pipes Tabers Timbrels such like opeÌ„ly in the face of the Citie entred y e Wood dedicated to Berecinthia y e mother of the Goddesse after the maner of religioÌ„ and deuotion than y e which there is no meane more sure to deceyue the ignorant blinde zeale to sacrifice Wher with the Latinians desirous to sée hir new kinde of seruing the Goddesse deceyued yssued out The fencelesse citie and carelesse people were by the lurking armie taken So that vnder countenance and cloke of religion Artemisia atchieued the victorie which by all likelyhode in open war she might haue myssed After the like maner the enimie hath behaued himselfe For he did sette aside the vse of the olde Heretiques his vowed souldiours odible to the Church through all ages the bare names of whome were a sufficient All Arme for Christs Knights to take speare and shield in hand and hath vnder a Vayle a Coule a Cardinals hat a triple Crowne as an Artemisia her rout deceyued y e world possessed their heartes and consciences which should be the seate and citie of God vnder the name of Gods seruice and deuotion in déede with Heresie It sprang in Samaria and flowed into Palestine but is at Rome gathered togither into one lake more perillous and noisom than Asphaltis With the streames wherof al Christendome is infected But to speake of the stocke or body of this our trée occasion requireth for thou parhaps mayst muse why I place Gratian with his brother Peter Lombard ther they being so long after Simon Magus his dayes Forsoth that thou mayst know that although the Church had gotten for a while an honorable peace and valiant conqueste as I before declared yet notwithstanding the Diuell that neuer ceassed to prophane the Church of Christ with Heresies deuising to build his Babilon in the Church by hipocrisie stirred these two persons brethren to followe the maner of the olde Heretiques Who alwayes séeking to haue a cloke for their follie manifest errors vsed for that they durst not stand to y e fier of the Canonicall Scriptures to haue certaine Apocrypha or faythlesse writtes of mens deuise to bolster and face out the same the which they paynted out with certayne glorious titles as the Gospell of the Hebrevves the Gospell of Eue the Gospell of Philip the Gospel of Nicodemê° the Gospel of perfection the Questions of our Lady the more the lesse the Reuelation of Adam the stocke of our Lady c. Of which sort Marcion his schollers had an innumerable many These thei vsed to set out with such faire titles not only to the ende aforesayde but also that they mighte sequester the simple soules from the certayne sure and liuely worde of God For so also Tatian not pleased with the foure Canonicall Euangelists composed out thereof his Diatesseron as a Quintessence of the same whereby they are surely conuinced to be Heretiques that choose to defende their cause or edifie themselues with any tradition or doctrine of men For the true marke of the Churche is the open and onely vse of the worde only wherevnto they haue recourse in the time of néede for their owne succour and tryal of other But the Church of Rome hauing gotten greate possessions and wealth as well by the Donation of Constantine so claime they it for theÌ„selues about Anno. 320. as of one Lucinia a very rich damosel as Polidorus noteth hauing long before that begonne to pranke hir self vp in hir ceremonies which yet were but as ragged cloutes then as richlier marted did aboue all modesty and simplenesse of the Gospell attire hirself with the vayne pomp and outragious preciousnesse of Iew Gentile to whome she is not inferior And being thus set a loft forgetting the breade and water of affliction wherein her heart remained chast and true in loue to Christ hir spouse followed
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
therfore are more manifeste Then he replyeth thus But euery secrete naughty minister can minister the sacrament effect though he be naught for secretnesse purgeth no mans conscience ergo a naughty Priest may minister the sacrament the effect by your own saying Thus the Canonists receiue the foyle are at Aug. hands boxed together with the elder heretique Donatistes for he proueth y t the sacrament the effect therof worketh caused by God not by the minister That the which doctrine of Augustine may stand assisted by another heare the testimony of Optatus Mileuit Episcop who flourished as Hierom saith in the raignes of Valentinian Valent which was about the yeare of grace .368 who was also in that time an earneste enimie to Parmenian an Archdonatist as his .6 bokes declare In which works talking of the effects of baptisme he sayth Has res vnicuique non eiusdem rei operarius sed credentis fides Trinitas praestat that is the which things to wéete the effectes of Baptisme are done therein by the holie Trinitie and the fayth of the receyuer and not by the minister of the Sacrament S. Chrisostome is not here to be omitted whose authoritie iudgement also shall ouerthrowe these Donatistes driue backe the iudgement of the forsayde reuerende Fathers who answereth as it were to a secret obiection of the people of Constantinople made as touching such as were baptized in y e time of the disordred estate of their church during his exile in Asia in this maner Sed multi inquiunt te absente baptizati sunt quid tum Nihil minus habet gratia non claudicat donum Dei praesente me baptizati non sunt sed praesente Christo baptizati sunt Nūquid homo est qui baptizat Homo dexteram porrigit sed Deus dexteram gubernat Noli de gratia dubitare charissime quia donum Dei est Attēde diligenter quae dicuntur Si forte aliqua causa sacra explicāda est Cum obtuleris preces subscriptā acceperis sacrā non requiris quali calamo subscripserit rex neque in quali charta neque quali quòue attramento sed vnum solummodo quaeris si rex subscripserit Sic in Baptismo charta conscientia est calamus lingua sacerdotis manus gratia est spiritus sancti c. that is But say they many haue bene baptized since thy departure And what then the grace is not diminished the gifte of God is not maymed they are baptized not in my presence but in the presence of Christ is it man that baptizeth The man in dede reacheth oute his hand but God gouerneth the same Doubt not dearly beloued of the grace for it is the gifte of God Marke what is spoken If perhaps any holy Scripture is expounded When thou shalt offer thy supplication to the Prince and receiuest it agayne subscribed thou askest not with what penne the Prince subscribed the same neyther in what parchimente nor doest thou also enquire of the yncke but this thou onely demaundest whether y e Prince hath subscribed or not So is it likewise in Baptisme the conscience is the paper the ministers tong is the penne the grace of the holy Ghost is the Princes hande These fathers also haue on their sides the sacred Scriptures to proue God onely to be y e worker of the effecte in all meanes vsed both for planting and increasing of the Church be it eyther in dyspensation of worde or sacramentes As Paule sayth to the Corinthians Ego plantaui Apollo rigauit c. I Paule haue planted Apollo hath watered but God doth giue the increase neyther is he then any thing that planteth neyther he that watereth but God that giueth the increase he that planteth he that watereth is all one c. Where now is their truth where is their brag of the perfect fayth boast of their holy Church y t erreth neuer If Augustine be of the true Church the Popistes are Apostataes If Optatus and Chrisostom be true teachers then they are Heretiques if y e scriptures are true then are these Popists false Yea where is also their harmonie their fayned agréement and cōcord Is it that the Canons of Alexand. Leo Gregorie and Martine their Popes thus brawle and disagre not onely eche with other but also with the truth For if they agrée it is as Donatists If they teach any thing in this behalf it is as the Donatists Yea if they know their roote it must be of the Donatists Neyther can it preuayle for the purgation of their Churche to bring Biell Beatus Thomas Duraud Richardus Scotus P. de Palu of opinion contrary to the Canonists and other of their Diuines whome Biell alleageth in .4 li. No not though they brought the whole Vniuersitie of Paris condemning Peter Lombard for an Heretique being of opinion with Bellem and Cardinall Alexandrinus writing thus Illi vero qui excommunicati sunt vel de Haeresi manifeste notati non videntur hoc Sacramentum posse conficere licet Sacerdotes sint c. That is but it séemeth that such as are excommunicated or manifestly noted of Heresie can not consecrate this sacramēt that is the Euchariste yea although they are Priests c. For that wil make rather to their open shame sith those Diuines and Canonistes thus standing in the heresie of the Donatists bene Papists not Protestantes birdes of their owne nestes Wherfore they must first proue if they will purge them selues of Heresie and discord that they agrée with the Scriptures and fathers and also among themselues in the truth or else must they denie their Doctors that is that Peter Lombarde is none of their Church that Bellem is none of their Churche that Cardinalis Alexandrinus is none of their Church that the Popes Leo Gregorie and Martine were not possessoures of Peters perfect chaire or at the least accuse Gratian for falselye fathering the Decrées on them which if they them selues do who shall afterward credite the same not I. Matrimonie Tatians IN the time of the raygnes of the Emperours Marcus Antonius verus and L. Au. Commodus as Hierome saith ruffled one Tatian a Sirian borne Eusebius saith in the .xij. yeare of the raygne of the same Antonius Verus which was about the yeare of our Lorde .175 Some other write that it was in the .14.02.15 yeare of the same Emperours raigne which is of the yeare of our Lord .177 or there aboutes This man being first a professour of Rhetorique gayned thereby no small glory The acquaintaunce of Iustine the martyr whose scholler in Christian Philosophie it séemeth he was stode him in good steade For so long as he liued he flourished in Christes Church as a sound Christian But after his death of a membre of Christ he became a rottē branch and an Apostatate So that we may say of him though in this world he suruiued Iustine yet that he
Rome hath although in dede clarkly cloked left in the Decretals And in Innocentius to this effect Although that euerie man may pray to any man departed this life of vvhom he had opinioÌ„ of holynesse in the tyme of his life yet appertaineth to the Pope to faincten for by this he had gret reueunes and canonize those that shal be vvorshipped be it eyther by publique or priuate office or seruice or by publique and hallovved Image If thou markest geÌ„tle reader this marchaundize of the Pope thou shalt apperceyue how gaine hath plucked into the church the abuse of the olde Gentiles And here I will anexe according to my promise the maner of consecration of the crosse although it semeth to serue rather for y e place of Chazinzaries for this ende that by it which séemeth most out of doubt and feare of superstition thou mayest sée how in the residue of Images and this they in their consecrating serue superstition and not memorie of their pretended misterie If the priest be not at Masse then he muste put on his surplice and stole and begin thus first sprinkling it with holye water AdiutoriuÌ„ c. domine exaudi c. dominê° vobiscuÌ„ Orato Let vs pray We pray thee O Lorde holy father almighty and eternall God that thou vvouldest vouchsafe to ble ✚ sse this vvood of the crosse That it maye be an healthfull medicine to mankinde a massiuenesse of faith Also a comforte protection and defence against the cruel dartes of the enimies Through Christ our Lord. c. Let vs pray BLe ✚ sse O Lord this thy crosse by the vvhich thou hast berefte and taken the vvorld out of the possession of the Diuill and by thy death haste ouercome the informer of sinne vvho reioyced in the first mans trangressions concerning the forbidden tree Bl ✚ esse à lso O Lorde and make ho ✚ ly this seale of thy holye passion that to thy enimies it may be a let and to thy beleuers make it a perpetual succour amen Then holye water must be cast once yet againe with this prayer Let this vvoode be sanctified in the name of the Fa ✚ ther and the Son ✚ ne and the holy ✚ ghost that suche as pray and bovve for the Lordes sake before this crosse may find health to their bodyes and soules thorovve Christ c. Amen Catholiques BE those that so discant out of harmonie vpon this worde Catholicos that they will haue those people their Church who are y e multude and most vniuersall number Which is as much in consequent to say Whores Baudes Sodomites Infidels and al that vvalke the broad vvay This is in euery of their mouthes Visiblers ARe those that holde opinion that the church of Christ is alwayes visible and to be discerned of the worlde and is neuer hid from the view of man This doctrine the author of the appologie of priuate masse hath Mysterie Mongers ARe of Durandus that interpretateth vveathercocks belles cappes and tippets to a misterie and secret sense Looke in Rationale diuinorum Durandi Aaronistes ARise of Pighius Hierarchie that wil haue the ministerie in the Church of the Gospell be after the fashion of Aaron his Leuiticall order Popistes BE those that saye the Pope can not erre from the faith as Pighius hath taught in his Hierarchie condemning Cardinall Caietane Therefore obey they his commaundements with vttering his spirite and weare his liuerie coates be he neuer so farre distant from their territorie Gospell facers BE those that by crying out on the aucthoritie and name of the Church disgrace the gospell and diminish the authoritie thereof Politique Popistes ARe those that wil all men onelye for temporall and worldly causes vniformitie and comely sight to compose themselues to their manner and fashion of religion As in time paste Iulian the Apostatate in his dayes did And in Germanie the Interim Coniurers MAny of the olde Heretiques hold opinion that all creatures as well the onely Vegitatiue as reasonable are naught Some say they were created naught Some say they are vnholy bicause they are the dwelling temple of the Diuel c. The Popistes haue this doctrine as the fruits of their practize do declare For they coniure the Diuill out of the creatures that they vse for their seruice Yea out of the children that come to baptisme thus after the maner of the Church of Rome I coniure thee vncleane spirite In the name of the Fa ✚ ther and of the Son ✚ ne and of the ho ✚ ly ghost that thou goe out and departe from this seruaunt of God c. And this déede agreeth with the doctrine of S. Thomas But perhappes thou mayst be seduced in this coniuring case for that ignorauntlye thou mayst suppose that children borne vnperfect bicause of the propagation of sinne originall in them haue the Diuell in them Wherefore to make the case plaine of their drifte I let thre here another coniuring practize that they vse of creatures in whom sinne neyther is by propagation nor imitation and of such whose nature can not sinne I coniure thee thou creature oile by God the Father ✚ almighty vvho made heauen and earth the sea and all that is therein Get thee hence and flye avvay all thou povver of the enimie All armye of the Diuill All incursion and all fantasie of Sathan from this creature of oyle that it maye be to all those that vse the same health both of minde and bodye In the name of God ✚ the father c. This their practize bewrayeth their doctrine Hallowers OVt of the aboue sayde heresie of Coniurers doth this procéede that the creature after the comming out of the Diuell is to be halowed For the which cause the Popish prieste in baptisme doeth bealch or blovve on the childe smere him and poulder him that the Diuell coniured out should not retourne againe As S. Thomas in the place last before alledged teacheth And Epistola de consecratione c. per totum Dist de consecratione Creature Swearers WHere as Ieremie by the spirite of God reprehendeth the Israelites for swearing by creatures the Popistes notwithstanding doe teach that it is lawefull to sweare by creatures to wéete vpoÌ„ reliques a consecrated host and suche like as S. Thomas and the Decretalles vnder a speciall title do declare Tyme Seruers ARe those that serue not all the yere but some parts therof with their Matrimonie Sacrament and that is for the hatred they bare vnto it appointing more holinesse in their time than in matrimony Gods holy institution this is common néedeth no reciting of authoritie Formalistes BE those that teache formes and ydle apparayling of things with maners and circumstances that edifye not but are impertinent As in building of a Church that the first stone muste be layed by the B. and that they must cast holy water ouer the ground Also that the first stone must haue a crosse
Christi passionem vtpote a Deo in figuram Christi constitutus For the rite of the Gentiles sayth S. Thomas was of y e Church altogither refused as wholly vnlawfull and alwayes by God forbidden But the rites of the lawe did ceasse as by the passion of Christ accomplished namely ordayned of God for a mysterie of Christ Wherefore in viewing of this ornament of the Church of Rome thou must gentle Reader mark first those things that she had from the Iewes wherin she agréeth with the heresie of Blastus Secondly those that she had from the Gentiles wherin she is become a Gentile For although they are applied to Gods religion so farre as they can apply the same yet by no meanes are they incorporated bicause Gods religion is such as alwayes abhorred the Ethnicke rites The which thing thine owne trauayle with the helpe of Durandus and Belethus and Boemus their owne writers easily may doe And therefore I omitte the same for shortnesse sake Which also causeth me to ouerpasse a gret number more of hyr toyes and trimming Masse Anno. 235. POntianus a Romane ordayned the Confiteor to be sayd of the priest before Masse Anno. 426. Celestinus a Campanois appointed the introite to the Masse Anno. 443. Leo a Thuscane lengthened the Cannon wyth Sanctum Sacrificium c. and Igitur Oblationem c. vnto Placatus Anno. 513. Synmachus a Sardinian aboute that time Byshop fashioned the Masse cloughted by many of hys predicessors into a forme and more perfect sorte Anno. 583. Pelagius the second a Romane ordayned the Prefaces to the Masse Anno. 593. Gregorius a Romane added the Kyrieleison nine tymes to be sayde the Alleluiah the Offertorie and the thrée Postlacions in the Cannon Anno. 690. Sergius an Antiochen cast to y e Masse Agnus Dei. Anno. 731. Gregorie the third ioyned the clause Eorum quorum solemnitas hodie c. to the Canon of the Masse Anno. 768. Stephanus the third prouided that Gloria in excelsis should be euery Sonday song at Masse Anno. 772. Adrianus a Romane least passing deuicelesse as touching this thing he might séeme to be barrayne in the birth of Antichrist was deliuered of .ij. twinnes those repetitions or doublings in the Offertorie Anno. 1215. Honorius a Romane ordayned that the Hoste at Eleuation should be worshipped and that he shuld be caried with light and such like to the sicke Anno. 1484. Innocentius the eyght gaue licence vnto the Norvvaies to consecrate without wine Orders dignities and degrees Anno. 283. GAius a Dalmatian ordayned that Priestes should be consecrated in their offices whether that they were Ostiaries Lectors Exorcistes Acoluthes Subdeacons Deacons Elders or Byshops Anno. 295. Marcellinus an Apostatate Byshop appoynted that there shoulde be .xxv. Paroches and euery one to haue his gouernour to baptize the Gentiles and bury the deade Whervpon about .800 yeares after the deuice of Cardinals sprang Anno. 714. Gregorius the seconde a Romane commaunded that no man should mary with his Gossip Fasting Anno. 220. CAlistus or Calixtus the seauenth Pope being a Romane borne appoynted the dayes called Angariae that is the Imbre foure times in the yeare Anno. 406. Innocentius an Albanian ordayned that Saterday should be fasted Anno. 421. Bonifacius a Roman ordained y t the Saincts éeues should be fasted wheras before his time it was not so Anno. 593. Gregorie a Romane added foure dayes to the beginning of Lente he forbad milke chéese butter and egges Holy dayes Anno. 318. SIluester a Romane ordayned at the requeste of Constantine the feast of Petri ad vincula Anno. 537. Vigilius a Romane ordained the feast of Candlemasse Anno. 626. Honorius a Champanois ordayned the feast of the Exaltation of the Crosse Anno. 828. Gregorius the fourth a Romane at the request of the Emperour appoynted the feast of All Sainctes Anno. 1002. Iohn the .xviij. ordayned the feast of All Soules Anno. 1260. Vrbanus the fourth ordayned the feast of the Sacrament called Corpus Christi day Anno. 1471. Sixtus the fourth apoynted the dayes of presentation and conception of our Lady of S. Anne Ioseph Mariage Anno. 386. SIritius a Romane did fyrste tirannously forbid mariage to the Priestes Gregorie the .ix. about the .1075 yeare of our Lorde toke it wholly away Burying Anno. 220. CAlisius the .xvj. Pope hallowed speciall places which we call Churchyardes for burying Consecrations Anno. 220. CAlisius or Calixtus the .xvj. Pope a Romane borne first consecrated dedicated a Church vnto the honour of our Lady which he did in the countrey beyond Tyber Anno. 269. Foelix being Byshoppe did ordayne that Altares shuld be consecrated Anno. 283. Gaius a Dalmatian appoynted that Christians shoulde bring of their firste fruites to the Altare and that there they should be hallowed after the maner of the Iewes Dedications Anno 609. BOnifacius the fourth a Martian this man altered the temple which M. Agrippa builded to al the Ethnicks Gods vnto the Church of All Sainctes Anno. 621. Bonifacius the which was a Champanian did bestowe the Church and Altares on Théeues for their Sanctuaries Church Instruments and vtensiles Anno. 202. ZEpherinus a Romane borne ordayned that thenceforth the sacrament of Christes bloud shuld not be ministred any more in woodden vessels but in glasse Anno. 227. Vrbanus the .xvij. Pope ordayned that from his time forward the Communion Cup which then was wood or glasse should then be siluer or golde Anno. 256. Stephanus a Romane and aboue .xx. the .iij. B. ordayned certayne Vestimentes and apparel for the ministration after the maner of the Iewes Priests and for the Altares Anno. 258. Xistus the second of that name an Athenian was B. and in number .24 he appoynted that thenceforth it should not be lawefull for a Priest or Leuite to weare their gay Vestiments but in an holy place Anno. 318. Siluester a Romane bestowed on the Church both linnen Albes and Corporalls Anno 406. Innocentius an Albanian deuised that the Pax shuld vpon feastful dayes be caried about to be kissed and that the cleargie men should kisse one another Anno. 420. Sozimus a Gretian about that time B. apoynted the Paschal taper on Easter éeuen to be hallowed Anno. 463. Hilarius a Sardinian first published the Cannons for lawe and appoynted the Churche to be trimmed with golde and siluer Anno. 593. Gregorius a Romane deuised the lightes in the Church and maner of the Quéere Anno. 606. Sabinianus a Thuscane endued the Church wyth the deuise of the Lamps continually to burne and the practizing of Belles Anno. 608. Bonifacius the thirde a Romane who firste obtayned the name of Pope vniuersall Byshop enriched the Church Altares with a licence to weare faire lynnen couerings Possession Temporalties Anno. 227. VRbanus the .xvij. Byshop ordained and licenced the