An apologie for religion, or an answere to an vnlearned and slanderous pamphlet intituled: Certaine articles, or forcible reasons discouering the palpable absurdities, and most notorious errors of the Protestants religion, pretended to be printed at Antwerpe 1600. By Edvvard Bulkley Doctor of Diuinitie

Answere

COncerning this article, I will first answere these cauils, which this cauiller obiecteth to the slaun∣dering of our doctrine, as tending to loosenes of life, and carnall libertie: Secondly, I will shew to what loosenes and wickednes of life the doctrine of the Church of Rome tendeth, and what fruites, or rather weeds of wic∣kednes it hath brought fourth euen in Popes & their cler∣gie, and namely in Rome that holy Citie, where that holy Father resideth, and whereupon he especially breatheth and blesseth. He beginneth with free will, wherein he nei∣ther setteth downe truely our doctrine, nor the state of the controuersie: which is a vsuall customewith his compa∣nions, to peruert and alter the state of the question, as

Doctor Whitakers sheweth that Bellarmine vseth to do. I wil * 1.1 therefore lay downe our doctrine truely as we teach con∣cerning this matter wee beleeue, that although in world∣ly matters concerning this life, man haue wit, reason, and vnderstanding to know; and will, for the choise of good and euill, iust and vniust: yet in spirituall matters per∣tayning to eternall life, and the worship of God, we be∣leeue, that mans reason is so darkened, and will so corrup∣ted, that he can neither truely know, loue, nor couet, much lesse doe and performe, those things which be agreeable to Gods will, and acceptable vnto his Maiestie, vntill God in his elect and chosen people doe by his holy spirit regenerate them, by lightning their blind reason, and reforming their wicked wils. This we proue by these places of Scripture here following. The Lord saw that the wicked∣nes of man was great vpon the earth, and all the imaginations * 1.2 of the thoughts of his heart were euill continually. And that the imagination of mans heart is euill from his youth. Flesh and * 1.3 * 1.4 bloud hath not reueiled it vnto thee, but my Father which is in Heauen. That light shined in the darkenes, and the darkenes * 1.5 comprehended it not. Which are borne not of bloud, nor of the * 1.6 will of the flesh, but of God. Except a man be borne againe, he * 1.7 cannot see the kingdome of God. That which is borne of the flesh * 1.8 is flesh: and that which is borne of the spirit is spirit. A man can receiue nothing, except it be giuen him from Heauen. No * 1.9 man can come to me, except the Father which hath sent me, * 1.10 draw him. Therefore I said vnto you, that no man can come * 1.11 vnto me, except it be giuen vnto him of my Father. Without me ye can doe nothing. The wisdome of the flesh is death. The wise∣dome * 1.12 of the flesh is enmitie against God. The naturall man per∣ceiueth * 1.13 not the things of the spirit of God, for they are foolishnes * 1.14 to him, neither can he know them, because they are spiritually discerned. What hast thou, that thou hast not receiued? No man * 1.15 can say that Iesus is the Lord, but by the holy Ghost. By the * 1.16 grace of God I am that I am. Not that we are sufficient of our * 1.17 selues to thinke any thing as of our selues: but our sufficiencie * 1.18 is of God. It is God that worketh in you, both the will and the * 1.19 deede, euen of his good will and pleasure. The God of peace * 1.20

make you perfit in all good workes to doe his will, working in you that which is pleasant in his sight through Iesus Christ our Lord. Whosoeuer committeth sinne is the seruant of sinne: If * 1.21 the sonne shall make you free, ye shall be free indeede. By these sayings let the Christian reader consider of what value and force our wit and will is in heauenly matters, vntill the one bee lightened, and the other reformed by Gods grace and spirit. Hereunto I will adde a few places of the ancient Fathers. Saint Augustine saith: Quid boni operari potest perditus, nisi quantum fuerit perditione liberatus? Nun∣quid * 1.22 libero voluntatis arbitrio? & hoc absit: Nam libero ar∣bitrio male vtens homo & se perdidit & ipsum. Sicut enim qui se occidit, &c. that is, What good can he that is lost doe, but in as much as he is deliuered from perdition? Can he be restored by his free will? God forbid. For man vsing ill his free will, lost both himselfe, and it also. For as one killing himselfe, doth kill himselfe whilest he liueth, but hauing killed himselfe, doth not liue, nor can raise and restore himselfe being dead: so when man sinned by his free will, sinne hauing gotten victorie, his free will was lost. Againe, Quid tantum de naturae possibilitate praesumis? vulne∣rata, sauciata, vexata, perdita est: vera confessione, non falsa * 1.23 defensione opus habet. Gratia ergo dei non qua instituatur, sed qua restituatur, quaeratur: that is, What dost thou presume so much of the power of nature? it is wounded, maymed, vexed and lost: it hath neede of a true confession, not of a false defence. Therefore the grace of God, not whereby the will is ordained, but whereby it is restored, is to be sought. Many such other sayings he hath in his workes a∣gainst the Pelagians, which I omit.

But this man saith, that man may dispose and prepare his soule to receiue Gods grace; and this he proueth not by Scripture, but (I will not say Assedly) by the similitude of a sicke Asse, that cannot dispose, nor prepare himselfe to seeke for his medicine. By this diuinitie men preuent Gods grace, and it doth not preuent them; men first seeke God, and not God them. For answere whereof, I would aske this man, whether it be not with all the of spring of Adam, as it

was with Adam himselfe after his fall. Now whether did Adam seeke God first, or God him: the Scripture saith, that God called vpon Adam, and that he was so farre from * 1.24 seeking God, that he and his wife hid themselues from the presence of the Lord God. So that if God in mercie had not sought them, and called vpon them, it seemeth that they had neuer sought nor called vpon God. And euen so it is with all his posteritie, as our Sauiour sheweth by the lost sheepe, whom the Shepheard seeketh and bringeth home, the sheepe nothing disposing nor preparing it selfe to seeke to the Shepheard, or to returne to the fould. So God saith: I was found of them that sought me not. Did Peter * 1.25 repent vntill Christ had looked on him, and the Cock had crowed? What disposition and preparation was in Paul to seeke the grace of Christ? Therefore I may truly say, that as Lazarus prepared himself being dead in graue, to be raised vp by Iesus Christ; so doe men dead in sinne, dispose and prepare themselues to receiue the medicine of Gods grace. Saint Paul saith: God which is rich in mercie, through his great * 1.26 loue wherewith he loued vs, euen when we were dead by sinnes, hath quickned vs together in Christ, by whose grace ye are saued. To this doctrine the auncient Fathers beare witnes. Saint Augustine saith: Vt totum Deo detur, qui hominis vo∣luntatem * 1.27 bonam & praeparat adiuuādam, & adiuuat praepara∣tam: that is, All is to be giuen to God, who both prepareth the good will of man to be helped, and helpeth it being prepared. Againe, Nolentem praeuenit vt velit, volentem * 1.28 subsequitur ne frustra velit: that is, God preuenteth him that is not willing, that he may be willing: and he follo∣weth him that is willing, that he may not will in vaine. Now if this our doctrine concerning the will of man be the truth of God confirmed both by the word of God, and by the testimonies of the most learned Fathers, then with∣out blasphemie it cannot be said to tend vnto loosenes of life, or carnall libertie: it teacheth vs both true humilitie, in acknowledging our owne miserie and wants, and to at∣tribute all to Gods grace and mercie, and to arrogate no∣thing to our selues, and doth it tend to carnall libertie, and

careles securitie? We are both to exhort others, and also to stirre vp our selues, to feare and serue God in holines of life. And yet we must acknowledge, that God worketh those things in vs, whereto he exhorteth vs. And therefore the same spirit that saith: Turne vnto me with all your hearts, * 1.29 saith also, Turne vs O Lord, and we shall be turned. He that * 1.30 saith, Make you a new heart, and a new spirit: for why will ye dye * 1.31 O house of Israel? saith also, I will put a new spirit within their * 1.32 bowels, and I will take the stonie heart out of their bodies, and will giue them an heart of flesh. And againe: Create in me a * 1.33 cleane heart, O Lord, and renew aright spirit within me. The same spirit that saith, Wash you, make you cleane, saith also, * 1.34 Purge me with Hyssope, and I shall be cleane: Wash me, and I * 1.35 shall be whiter then Snow. And againe, I will power cleane wa∣ter * 1.36 vpon you, and a new spirit will I put within you, and ye shall be cleane: yea from all your filthines, and from all your Idols will I cleanse you. The same spirit that saith: Be ye holy, for I am * 1.37 holy, saith also, the God of peace make you holy. And so we must come to that saying of Saint Augustine: Da quod iu∣bes, * 1.38 & iube quod vis: Giue vs O Lord, that which thou com∣maundest vs, and then commaund vs what thou wilt. And therefore they reason like doltish Asses, which inferre vpon the exhortations to grace and godlines which be in the Scriptures, that there is a power and abilitie in vs to per∣forme those things whereunto God in his word exhorteth vs. Exhortations be Gods instruments and meanes which he vseth, to worke his heauenly graces in vs. I would here end this matter, but that I must tell you, that you write improperly and falsely in charging vs, that we say all goodnes proceedeth so farre from grace, that it lieth not in mans power neither to haue it, nor to refuse it, but of ne∣cessitie it must haue effect. Improperly you write, in put∣ting, hauing Gods grace, in steede of obtaining and getting it. We say, it is in man to haue it, when God doth giue it, without which gift it is not in mans power to get it. But it is in man to resist it. For the grace of God offereth salua∣tion * 1.39 to all, but it is resisted and reiected of many, in that their hard and stony hearts will not admit it. The grace of

God is offered to men, when his word is preached, and they be called to repentance; but it is with many, and namely you, as Zacharie saith: They refused to hearken, and * 1.40 pulled away the shoulder, and stopped their eares, that they should not heare. Yea, they made their hearts as an Adamant stone, * 1.41 least they should heare the Law and words which the Lord of hosts sent in his spirit by the ministerie of the former Prophets. I know no man that denieth, but such men doe resist the grace of God, which yet is receiued of them that are writ∣ten in the booke of life, whose wils it reformeth, and of euill wils maketh good wils, willing and couering those things which be acceptable in Gods sight. Finally, I thought good for the better satisfying of the reader in this matter, to let him vnderstand: that wheras Erasmus (a man as all men must needs confesse of great learning) was had in ielousie of the Papists, as too much leaning to Luther and his doctrine, he was at the last prouoked and set on by them to write against him: who chusing this matter of free will, and writing in defence thereof, yet afterward he retracted and reuoked his former opinion and writing, and was not abashed to confesse the truth, as appeareth by these his words. Verum vt ingenuè dicam; perdidimus li∣berum * 1.42 arbitrium: illic mihi aliud dictabat animus, aliud scri∣bebat calamus: that is, But simply to speake my minde. We haue lost our free will: in that matter my minde did in∣dite to me one thing, and my hand did write another.

I come now to the second doctrine of ours, which you vntruely charge, and falsely slander to tend to loosenes of life, and carnall libertie, that men be iustified by faith a∣lone, which you scornefully call a solifidian portion, and falsely say, but doe not proue, that it flatly ouerthroweth true repentance, sorrow for sinnes, mortification of passi∣ons, and all other vertues, which tend to the perfect re∣conciliation of the soule with God, &c. Where first I would exhort you (if the same might any thing preuaile with you) to take heed that by scorning in this manner at Gods truth, you shew not your selfe to be one of them that sit in * 1.43 the seate of the scornefull. Salomon saith, that iudgements * 1.44

are prepared for the scorners, and stripes for the backe of fooles. Secondly, as this doctrine which you deride is true, godly, and comfortable, confirmed by the word of God, and an∣cient Fathers; so doth it not exclude, much lesse ouer∣throwe repentance, or any other good worke, but sheweth the true and right vse of them. Saint Paul saith, We con∣clude that a man is iustified by faith, without the workes of the * 1.45 Law. And in the fourth chapter he reasoneth thus from Abraham the father of the faithfull: If Abraham were iu∣stified * 1.46 by workes, he hath wherein to reioyce or glory: But Abra∣ham hath not wherein to reioyce or glorie before God. Ergo, Abraham was not iustified by workes. And after saith; To him that worketh not, but beleeueth in him that iusti∣fieth the vngodly, his faith is counted for righteousnesse. * 1.47 We know that a man is not iustified by the workes of the lawe, but by the faith of Iesus Christ, euen we haue belee∣ued in Iesus Christ, that we might be iustified by the faith of Christ, and not by the workes of the lawe, because that by the workes of the lawe no flesh shall be iustified. This doctrine was neither scorned nor denied by the auncient godly Fathers, of some of whom I will set downe a few sayings.

Origene speaking of the theefe that was hanged with * 1.48 Christ, saith, Pro hac sola fide ait ei Iesus, Amen dico tibi; Ho∣die mecum eris in paradiso: that is, For this his onely faith, Iesus said vnto him: Verely I say vnto thee, this day shalt thou be with me in paradise. And of the woman that had the issue of bloud: Ex nullo legis opere, sed pro sola fide ait ad * 1.49 tam. Remittuntur tibi peccata: that is, For no worke of the law, but for faith onely he said vnto her, Thy sinnes be for∣giuen thee. Hilarie saith: Solafides iustificat: that is, Only * 1.50 faith doth iustifie. Ambrose saith, Iustificati sunt gratis, quia nihil operantes, neque vicem reddentes sola fide iustificati sunt dono Dei: that is, They are iustified freely, because working nothing, nor rendring any recompence, they are iustified by faith onely through the gift of God. The like he wri∣teth in Rom. 4. and 10. and vpon the 1. Cor. 1. Praefat. ad Galat. and vpon chap. 3. Saint Hierome saith: Conuerten∣tem

impium per solam fidem iustificat Deus, non opera bona * 1.51 quae non habuit: God doth by faith only iustifie the wicked man conuerting, not by good workes which he had not. Many such other sayings I might alleage out of Hierome, but I leaue them. Saint Augustine faith: Sine bonorum ope∣rum * 1.52 meritis per fidem iustific atur impius: that is, The wicked man is iustified by faith without the merits of good works. Againe, Quia sola fides in Christum mundat &c. that is, Be∣cause * 1.53 onely faith in Christ doth make cleane, they that do not beleeue in Christ, be voide of cleanenes. He hath also often this fine saying: Fides impetrat, quod lex imperat: that is, * 1.54 Faith obtaineth that, which the law commaundeth: that is to say, the law commaundeth a righteousnes of workes, faith obtaineth the righteousnes of Christ, which onely is able to hide and discharge all our vnrighteous∣nes.

This doctrine which this disdainfull man so much dis∣daineth, is acknowledged of the Greeke Fathers. Basil saith, This is perfect and sound glorying in God, when a * 1.55 man doth not boast himselfe for his owne righteousnes, but knoweth himselfe to be voide of true righteousnes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: i. And is iustified by only faith in Christ: 〈◊〉〈◊〉, Chrysostome saith: Nobis pro cunctis sola fi∣des * 1.56 sufficiat: that is, Onely faith is sufficient to vs for all o∣ther things. Againe, Illud vnum asseuerauerim, quò sola fi∣des per se saluum fecerit: that is, This I may affirme, that on∣ly faith by it selfe saueth. Againe, Rursus illi dicebant, qui * 1.57 sola fide nititur, execrabilis est: hic contrà demonstrat, qui sola fide nititur eum benedictum esse: that is, They said, he that leaneth only to faith is accursed: but Paul on the contra∣rie part sheweth, that he that leaneth to faith onely is bles∣sed.

Many such other places out of the Latine and Greeke Fathers I might produce, but I omit them. I hope he will not say, that these Fathers which deliuered this doctrine of solifidian faith (as he disdainfully termeth it) did ouer∣throw repentance, mortification, and all other vertues. Nay this true faith, which neither falsely, nor fantastically,

but truly and effectually apprehendeth Christs death and pastion, and applieth the same as a most soueraigne salue to cure all the sores of our soules, is that which grueth life to repentance, mortification, and all other vertues. For as faith without workes is dead, as S. Iames saith: so workes * 1.58 without faith are dead, as Cyril and Chrysostome say. And we truly auerre, that this true faith in Gods mercifull pro∣mises, by the which Christ doth dwel in our hearts, cannot be seuered from charitie, vertues, and good workes, as he falsely affirmeth, but faintly and foolishly prooueth that it may. His first reason is taken from experience, because few or none of vs haue faith, for that few or none of vs haue these workes. How many or few of vs haue faith and good workes, you are no competent iudge for to deter∣mine. And therefore wee appeale from your affectionate and erronious iudgement, to the true and iust iudgement of God. I doubt not but before I haue ended this article, to proue that we be not so void of good workes, & so full of abominable wickednes, as your Popes and spitefull spiri∣tualtie hath been.

Your second proofe you will draw out of the Scripture, that all faith; yea, and the most noble faith which hath force to remoue mountaines, may be without charitie. I * 1.59 answere, that Saint Paul speaketh not there of the faith of Gods elect, but of that which is a gift to worke miracles, * 1.60 which may be in wicked reprobates, such as Iudas was: and so doth Oecumenius the Greeke Scholiast expound it in these words: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, * 1.61 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. i. He speaketh not of the common and Catho∣like faith of the faithfull, but of a certaine gift of faith. For there was a certaine kinde of gift, which by an equiuoca∣tion was called faith. So that S. Paul, as he had before com∣pared charitie with the gift of tongues, and with the gift of prophesying: so here he compareth it with the gift of doing miracles. And as those gifts may be in the wicked se∣uered from charitie, so also may this. Some writers also in the former chapter, where S. Paul saith: To another is giuen * 1.62

faith by the same spirit, do expound it of the particular faith of doing miracles. As Theophilactus: Non fides dogmatum, * 1.63 sed miraculorum, que & montes transfert: that is, He spea∣keth not of faith of doctrine, but of miracles which mo∣ueth mountaines. And therefore S. Paul meaneth, that if the whole faith which is in doers of miracles were in him separated from charitie, as it may be, he were nothing. But that faith by which Christ dwelleth in the hearts of his elect, neither is, nor can be separated from charitie, but worketh by it. And therefore S. Paul in his gratulations in the beginning of his Epistles, doth alwaies ioy ne them * 1.64 together, as being such graces of Gods spirit, which be ne∣uer separated asunder, Hearing of the faith, which ye haue in * 1.65 the Lord Iesus, and loue towards all the Saints. To conclude * 1.66 this point, that this doctrine doth not tend to loosenes of * 1.67 life, we teach that they which doe not follow peace and * 1.68 holines shall neuer see God, and that good workes are the * 1.69 waies, wherein wee must walke to the kingdome of God, * 1.70 and eternall life; to the which, they that doe not walke in them, shall neuer come. For without the holy Citie shall be dogs, and enchaunters, and whoremongers, and murtherers, and * 1.71 idolaters, and whosoeuer loueth or maketh lies. And although good fruites make not the tree good, yet they be necessa∣rie effects of a good tree: so euery tree that bringeth not forth good fruit shall be cut downe and cast into the fire.

The third doctrine of ours, which you vntruly charge * 1.72 to tend to loosenes of life, is, That faith once had can neuer be lost: the which vaine securitie (you say) openeth the gap to all libertine sensualitie: and hereat you make great exclamations. Here I will first cleere the doctrine, and afterward answere your vaine cauillations, and needlesse exclamations. Faith is diuers waies taken in the holie Scriptures. First, it is taken for the doctrine of faith, or the Gospell which wee beleeue: as, By whom wee haue receiued * 1.73 grace and Apostleship, to the obedience of faith among all Gen∣tiles: that is, that all nations might obey the Gospell. Also to the Galathians: This onely would I know of you, Receiued ye the spirit by the workes of the law, or by the hearing of faith, * 1.74

that is, by hearing the Gospell preached. So wee call the Christian faith, and the Apostolicall faith. In this sense faith being taken for the doctrine of the Gospell: we con∣fesse that many may know it, make profession of it, and historically beleeue it, and yet afterwards may fall from it, as Iudas and many in Asia did. Secondly, it is taken for * 1.75 that promise which wee make in Baptisme, whereby wee binde our selues to professe true religion, and to beleeue in God, in whose name we be baptized. Hereof S. Paul spea∣keth, Refuse the younger widowes: for when they haue begun to * 1.76 waxe wanton against Christ, they will marrie, hauing damnation because they haue broken the first faith. The which is to be vnderstood of the first profession of faith in Baptisme, and not of the latter vow of single life, as the Papists falsely and foolishly expound it. From this faith all they doe fall, which turne either on the right hand to false doctrine, or on the left hand to wicked life. Many other waies faith is taken, but this question is of that true, liuely, and iustify∣ing faith, which is the faith of Gods elect, whereby Christ dwelleth in their hearts, and they receiue nourishment * 1.77 and life from him. This faith may be couered by tempta∣tions and falles, as fire in the night with ashes, but neuer vtterly extinguished. For they in whom this true faith is, are like a tree planted by the riuers of waters, that will bring forth her fruite in due season, whose leafe shall not * 1.78 fade. And they that trust in the Lord shall be as mount * 1.79 Sion, which cannot bee moued, but remaineth for euer. They that by this faith are built vpō the rocki Iesus Christ, hell gates shall neuer ouercome them. Christ saith, He that * 1.80 beleeueth in the Sonne of God hath euerlasting life. He that heareth my word, & beleeueth in him that sent me, hath euerla∣sting * 1.81 life, and shall not come into condemnation, but hath passed from death to life. He that beleeueth in me shall neuer thirst. Saint Paul saith, Wherein after ye beleeued ye were sealed with * 1.82 the holy spirit of promise, which is the earnest of our inheritance, for the redemption of that libertie purchased vnto the praise of his glorie. These places sufficiently shew, that that faith which is common to all Gods elect, and proper onely to

the elect, can neuer perish, nor be vtterly lost in them. And this true & comfortable doctrine bringeth no vaine secu∣ritie, nor openeth the gap to any libertine sensualitie. For they that by this faith haue tasted how sweete the Lord is, cannot but loue and feare God, and greatly delight in his commaundements. And that faith which swimmeth in mens lips, but is not printed in their hearts, nor shineth by * 1.83 godlines and good workes in their liues, is a dead faith, and is no more that true faith, whereby we liue vnto God, then a dead man is a man. To conclude this matter, al∣though we distinguish betweene iustification and sanctifi∣cation: yet we acknowledge that they be inseparable, and the one doth necessarily follow the other. For whosoeuer are iustified by Gods grace and mercie through faith in Christ Iesus, be also sanctified with Gods holy spirit, to ab∣horre that which is euill, and to cleaue to that which is good, and to serue God in true holines and righteousnes * 1.84 all the daies of their life. And therefore we teach that they which without repentance persist in sinne, wallow in wic∣kednes, and commit vngodlines with greedines, haue no faith, nor haue any assurance of the remission of their sins: but may be assured that the wrath of God hangeth ouer them, and if they doe not truly repent, and bring foorth fruites worthie amendement of life, will fearefully fall vp∣on them. So that you might haue spared your vaine and foolish exclamations, concerning Epicures, Heliogabalus, Bacchus and Venus, which are more honoured in Rome (as hereafter I will shew) then allowed of vs. For of whom did Mantuan the Italian Carmelite Frier an 100. yeeres past write this, but of your Popes and his fauourers: Neg∣lecto superum cultu, spreto{que} tonantis imperio, Baccho indul∣gent, * 1.85 Veneri{que} ministrant: that is, Neglecting the worship of God, they serue Bacchus and Venus.

Concerning the fourth point of doctrine, of keeping Gods commaundements, I haue spoken sufficiently be∣fore. Onely now I say that our doctrine tendeth hereunto, to shew vs our miserie by transgressing of them, that wee may thereby bee moued to hunger for Gods mercie in

Christ: and although we cannot perfectly fulfill them (for in many things wee sinne all) yet wee ought according to * 1.86 the measure of Gods grace giuen to vs, haue a care and conscience to walke in them, and to frame our liues to the obedience of them.

Whereas fiftly you charge vs, that wee deny the Sacra∣ment of Penance, thereby to make men careles how they liue: I answer, that although we deny your penance to be a Sacrament, because it hath no outward visible signe, and reiect your clancular confession, your absurd absolution, and your superstitious or rather blasphemous satisfaction, thereby to answere Gods iustice, and discharge your sins: yet we truly teach y^e doctrine of repentance, as it is deliue∣red vnto vs in the word of God. We teach men to come to the knowledge of their sins, by y^e law of God, which is the * 1.87 glasse to shew vs our spots, and the first step to repentance: then to lament their sinnes, whereby they haue offended their gracious God, and mercifull father, to confesse their sinnes with remorse of conscience, both to God and men, whom they haue offended: and especially wee call vpon men for amendement of life, in bringing forth fruits wor∣thie of repentance, without the which there is no repen∣tance. One part of which amendement is satisfaction to our brethren for iniuries committed, and restitution of goods vnlawfully and vngodly gotten. As touching our iniuries against God, we plead not our owne satisfaction, but craue Gods mercie in Christ Iesus, who is our only sa∣tisfaction, and by whom only we seeke to haue remission of them. Whereas you say, that your confession rubbeth the sores of sinne, and causeth remembrance of them, I say that this more truly and effectually is wrought by the preaching of Gods word, whereby sinne is more shewed, and the wrath, and iudgements of God against sinne are more threatned, and thereby the conscience more pricked and wounded, then by your confession. So Dauid was brought to repentance for his foule sinnes of adulterie and * 1.88 murther, by Nathans preaching, and thundring Gods iudgements against him, and not by his secret confessing.

So the people hauing heard Peter preach the word of God, were pricked in their hearts, and said vnto Peter, and the * 1.89 other Apostles, Men and brethren what shall we doe? This is Gods holy ordinance, the other a plant which God hath neuer planted, but an inuention of man, as euen your * 1.90 own Canonists against your Schoolemen do confesse. And what wickednes hath come of it, the ecclesiasticall histo∣rie partly sheweth, and God who seeth al secrets knoweth.

To your sixt accusation I answer, that we exclude and banish our Sauiour Christ, neither from the Sacrament of his supper, nor from the hearts of the faithfull; but ac∣knowledge that as by faith he dwelleth in the one, so by the same he is receiued of the godly in the other. Your false and grosse doctrine of Transsubstantiation, which the * 1.91 Greeke Church neuer beleeued, and the Latine Church lately defined as Erasmus saith, we iustly reiect and con∣demne. We exhort men, when they come to receiue that * 1.92 holy mysterie, the Sacrament and pledge of our saluation in Christ, to examine themselues: and so to eate of that breade, and drinke of that cup: For he that eateth and drink∣eth vnworthily, eateth and drinketh his owne damnation, be∣cause he discerneth not the Lords bodie. But if (as you say) * 1.93 sinfull liues conforte not with this sacred mysterie, I mer∣uaile how your Priests liues consorted with it, which how holy they were, I will shew hereafter. Lastly, you charge vs with a new negatiue religion, wholy standing vpon negation of Sacraments, ceremonies, rites, lawes, cu∣stomes, and other practicall points of the Catholike Church: whereunto I answere, that we deny nothing that God hath commaunded, in the holy canonicall Scrip∣tures, the which as I haue before shewed, is the onely rule of our religion and life. In deede we deny and defie your trifling traditions and vnwritten vanities, and inuenti∣ons, with the which you haue gone a whoring as the Pro∣phet saith. If you can shew that we deny any thing, which God hath commaunded, as wee can plainely proue that * 1.94 you doe, then spare not to charge vs with a new negatiue religion. You deny the sufficiencie of the Scriptures, and

that all doctrine necessarie to saluation is contayned in them. You deny the same Scriptures to bee in the vulgar tongue, for all Gods people to reade and heare to their comfort. You deny prayer and the publike seruice of God to be in the same vulgar tongue. You deny Christ to be our only mediator betweene God & vs. You deny the Cup of Christs Supper to Gods people. You deny the lawful au∣thoritie which Princes haue ouer their people & subiects, in all causes ecclesiasticall and temporall. You deny mari∣age to ecclesiasticall ministers, whereby what great and horrible wickednesse you haue caused, I will hereafter de∣clare. You say we bring in for fasting, feasting; for pray∣ing, playing, &c. Concerning your fasting, consisting in a superstitious obseruing of times, and diuersitie of meates, and tending to the honouring of Saints, and satisfying Gods iustice for your sins, we deny it. But fasting purely vsed according to Gods word, to humble our soules be∣fore God, & to mortifie the wicked affections of our sinful flesh, we allow; and especially that great and principall fast, in abstayning from sinne, whereof Saint Augustine speaketh in these words: Ieiunium autom magnum & ge∣rale est * 1.95 abstinere ab iniquitatibus, & ab illicitis voluptatibus seculi, quod est perfectum ieiunium in hoc seculo: The great and generall fast is to abstaine from iniquities, and vn∣lawfull pleasures of the world, which is the perfect fast in this world. Chrysostome saith, Ieiunium dico abstinentiam à vitijs, I say that fasting, which is to abstaine from vices. * 1.96 Hereby let it be discerned, who doe most truely fast. In deede I know that it is your manner, much to glorie in your writings and speeches, of your outward fasting from meates, as the Pharisee in the Gospell did, who gloried that he fasted twise a weeke, which neither God in his law * 1.97 had required, nor the Apostles of Christ (for any thing we reade) vsed. Whereby wee may note, that true god∣lynes neither is to bee measured by such outward absti∣nence from meates, nor is alwayes ioyned with it. Iohn Baptist vsed greater austeritie in his diet, and abstinence * 1.98 from meates, then our Sauiour Christ did; yet was his

life nothing so holy. Iohns Disciples vsed more fasting then the Disciples of our Sauiour Christ did. Yet it is not * 1.99 to be doubted, but our Sauiours Disciples liued as godly or more, then they did. The Montanists Heretikes were grea∣ter * 1.100 fasters then were y^e true Christians, as Tertullian shew∣eth. And S. Hierome writeth y^t they obserued three Lents in a yeere, and yet were Heretikes condemned by the Church * 1.101 of God, although then fauoured by the Bishop of Rome, as Tertullian sheweth in the beginning of his booke against Praxeas. The Iewes vsed such great abstinence and fasting, that they brought weakenesse and sickenesse to their bo∣dies: as Saint Hieromie writeth, who neuerthelesse were enemies to our Sauiour Christ. The Moscouites which * 1.102 neuer acknowledged the Popes authoritie bee as great fasters as Papists are. And so also be the Turkes. And there∣fore these men neede not to boast so much of their fasting. Saint Paul saith, that bodily exercise profiteth little, but * 1.103 godlinesse is profitable to all things, and hath the promise of this life present, and that which is to come. Howbeit, as I will not deny, but that there may be lesse fasting, and more feasting, then were requisit: yet that there is more feasting and superfluitie in fare now, especially in eccle∣siastical persons, I thinke it would be too hard for this man to proue. Whence came these phrases, As fat as an Abbot, he hath a face like an Abbot, and an Abbey Lubber, but of their immoderate fare and feeding? And how these men were giuen to gluttonie and excesse, I will shew at this time but by one example. Giraldus Cambrensis in his Booke in∣tituled, Speculum Ecclesiae, writeth, that the Abbot and Monkes of Saint Swithens in Winchester, came to King Henry the second, hunting at Gilford in Surrey, and fell downe in myre and durt before him, pitifully crying out. The King asked them, what was the matter. They answe∣red, that their Bishop had taken three dishes of meate from their dinners and suppers. He asked them how many he had left vnto them. They answered tenne, but from the foundation of their house they had vsed daily to haue thir∣teene dishes at a meale. The king turned to his Nobles

and said: By the eyes of God (for that was his oath) I thought their house had bin burnt, and now I see it is but a matter concerning their paunches. And then turning to the Abbot and Monkes said: If your Bishop deale not with you, as I haue done with my court, to bring you to three dishes, I would he were hanged. This was the reme∣die, that these gluttonous Monkes found at the hands of that prudent Prince. Where the reader may note, not onely the great gluttonie, but shameles impudencie of these men or monsters, in making such a lamentable com∣plaint, for wanting of three dishes, hauing tenne remay∣ning. The same Cambrensis writeth, that in some Abbeies they had at euery meale sixteene dishes, which slender diet was a good meanes to preserue their vowed virgini∣tie. * 1.104 Hereof came the old ryming verse. O monachi vestri stomachi sunt amphora Bacchi, &c. To come to the next, I wish there were more praying, and lesse playing then there is: yet this wil I say, that there is now more true pray∣ing according to the will of God, & lesse playing then was euer in poperie. Dicing and carding is in some reformed Churches abolished, and of those that truely professe the Gospel lesse vsed, then it hath been of Papists. But I wil not * 1.105 stand to prosecute the particularities that here you name. I will say vnto you as Tullie said to Tubero, Habes Tubero quod est accusatori maxime optandum, confitentem reum, &c. Thou hast O Tubero that which an accuser would most wish for, the partie accused confessing himselfe guiltie, yet so confessing that hee was on the same side that thou Tubero and thy Father were. So we say and confesse, that there is lesse deuotion, and more dissolution, lesse reli∣gious feare, and more vaine securitie, lesse zeale and mor∣tification, then there ought to be: but I trust hereafter to shew, that these vertues haue as much or more wanted, & these vices abounded among Papists, as they doe with vs.

Now I will come to the second part of my answere pro∣mised to this article. To shew to what loosenes & wicked∣nes of life, the popish doctrine doth tend, and what weedes of wickednes it hath brought forth.

First their doctrine of keeping Gods word in a strange tongue, and restrayning Gods people from reading and hearing of it, hath been and is a great cause both of error in doctrine, and wickednes in life. Our Sauiour Christ saith, You erre not knowing the Scriptures, and the power of * 1.106 God. Dauid saith, That the law of God giueth wisedome to the simple, it lightneth the eyes, it maketh Gods seruant circumspect: and that it is a light vnto our feete, and a lanterne vnto our * 1.107 steppes. He sheweth also that it is a meane to preserue men from sinne. For speaking of the righteous man hee saith: The law of his God is in his heart, and his steppes shall not slide. And againe: I haue hid thy words in my heart, that I might * 1.108 not sinne against thee. That good Father Chrysostome, who was a most earnest exhorter of all men to the reading of * 1.109 the Scriptures saith: Magna aduersus peccatum munitio Scripturarum lectio: magnum praecipitium, profundum bara∣thrum Scripturarum ignoratio. Haec haereses peperit, haec vitam corruptam inuexit, haec sursum & deorsum omnia miscuit: that is, The reading of the Scriptures is a great sauegard against sinne: the ignorance of the Scripture, is a slipperie meanes to fall into sinne, and a deepe gulfe of sinne. This hath bred Heresies, this hath brought in corruption of life, this hath turned all things vpside downe. Againe: Hoc omnium malorum causa est, quod Scripturae ignorantur: that * 1.110 is, This is the cause of all euils, that men be ignorant of the Scriptures. Saint Hierome who exhorteth Ladies to bring vp their young daughters, being but seuen yeares old in the reading of the holy Scriptures, saith, Ama scientiam Scripturarum, & cartis vitia non amabis: that is, Loue the * 1.111 knowledge of the Scriptures, and thou shalt not loue the vices of the flesh. Many such other sayings might bee al∣ledged out of the Fathers, which plainely shew, that the keeping of the holy Scriptures in an vnknowne tongue, and the restrayning of Gods people from reading & hea∣ring of them is a doctrine tending to loosenes, and great wickednes of life.

Their doctrine of vowing chastitie and single life, and prohibiting matrimonie, what an occasion it hath been of

horrible filthines and wickednes of life, I will briefly de∣clare. Chrysostome of some women in his time which vnder * 1.112 a profession of virginitie liued wickedly, saith thus: Vir∣ginitas ista cum viris plus ab ominibus argultur quàm stuprum ipsum: that is, This virginitie of women with men is more reproued of all men then whoredome it selfe. Saint Hie∣rome in his time complained of the like women. Sanctum virginum propositum, &c. that is, The euill name of some, which behaue not themselues well, doth slander the holy * 1.113 purpose of virgines. Saluianus the Bishop of Massalia, who liued in the yeare of our Lord 480. writeth thus: Nouum est prorsus religionis genus. Licita nō faciunt, & illicita commit∣tunt. Temperant à concubitu (quamuis nec hoc faciunt nisi à li∣cito) * 1.114 & non temperant à rapina, &c. i. This is a new kinde of religion. They do not things lawful: and commit things vn∣lawfull. They abstaìne from copulation (although they ab∣staine not from that neither, but frō that which is lawfull) and refraine not from rape. What doest thou O foolish perswasion? God hath forbidden sinne; and not mariage, your deeds agree not with your studies or profession. You ought not to bee fauorets of vices. There is extant an e∣pistle of Huldricus Bishop of Augusta, who liued about the yeare of our Lord 860. vnto Pope Nicholas the first con∣cerning * 1.115 the forbidding of Priests marriage, wherein is de∣clared, that Gregorie the Pope hauing giuen forth a decree, for the single life of Priests, vpon the finding of 6000. chil∣drens heads in ponds of water, where they had been drow∣ned, did reuoke the same decree, and commended the say∣ing of the Apostle, It is better to marrie then to burne: * 1.116 adding thereunto, that it was better to marrie then to giue occasion of murther. Of this epistle Pope Pius the second maketh mention, intreating of Germanie, and it was found in a librarie in Holland before Luthers time. Bernard the Abbot, who liued Anno domini 1150. complaineth of the wicked life of the clergie, in these words: Episcopi & sacerdotes huius temporis castitatis sanctimoniam, sine qua * 1.117 nemo videbit deum; tam in corde, quam in corpore quomodo student obseruare? traditi in reprobum sensum facrunt quae

non conueniunt. Quae enim in occulto fiunt ab episcapis, turpe est dicere: that is, How doe the Bishops and Priests of this time keepe holy chastitie both in heart and bodie, with∣out which no man shall see God? Being giuen vp into a reprobate minde, they doe the things that are not conue∣nient: for what things bee done of Bishops in secret, it is a shame for to speake. Againe, Tolle de ecclesia honorabile connubium, &c. Take from the Church honorable mar∣riage, * 1.118 and the bed vndefiled, and thou shalt fill it full of whoremongers, incestuous persons, buggerers, and all kinde of vncleane ones. Againe, hee sheweth that there * 1.119 were very many, who abstayning from the remedie of marriage, fell afterwards into all kinde of wickednes. A∣bout that time, the Pope sent a Cardinall called Ioannes Cremensis into England, to dissolue Priests marriages, who in a synod hauing inueyed against their marriage, saying, that it was a shamefull thing, that a Priest should rise from his wife, to consecrate the body of Christ, was the same night after taken with a whore; as Fabian and other wri∣ters doe witnes. And I reade the same storie in an ould * 1.120 written booke, which I thinke was the storie of Henrie Huntington, where these words were added: Celari non po∣tuit, taceri non debuit .i. It could not bee kept secret, and it ought not to be suppressed in silence. In the glosse vpon Gratians decrees it is said, that a Priest for simple fornicati∣on is not to be deposed from his benefice, and the reason is, because Pauci sine, illo vitio inueniuntur: i. Few are found * 1.121 without that vice. Robert Holket an English man, & a Do∣minike Frier, who liued about the yeere of our Lord 1340. writeth of the Priests in his tune in these words: Sed pro•••• ••o∣lor, his diebus verificatur nim is illud Iob. cap. 3. Eoce qui serui∣unt ei, id est, Domino, non sunt stabiles, & in Angelis suis rape∣rit * 1.122 prauitatem. Sunt enim quidā de modernis sacerdotibus An∣geli Sat anae per discordiam: quidā Angeli Apostatici per super∣biam: quidā incubi per laxuriam: & quidam Angeli abyssiper auaritiam: i. But alas in these daies that saying of Iob cap. 3. is too true: Behold, they that serne the Lord, are not stable or constant, and in his Angels he hath found naughtines.

For of the Priests of these dayes, some be Angels of Satan, by discord and contention: some Apostaticall Angels by pride: some be filthy spirits by riotousnes and vncleannes: and some the Angels of the bottomles pit, by couetousnes. Againe, Hunc vilissimum deum (Priapum) excolunt non pauci Idem ibidem. sacerdotes moderni, discipuli illius magni Angeli de quo loqui∣tur Paulus, 2. Cor. 12. Datus est mihi Angelus Satanae &c. This most vile and filthy god (Priapus) not a few Priests of these dayes doe serue, being the disciples of that great Angell, of whom Paul speaketh 2. Cor. 12. The Angell of Satan was giuen vnto me, &c. Auentinus writing of Pope Hildebrand, called Gregorie the seuenth, who earnestly for∣bad Priests mariage saith: Maxima pars sub honesto nomine * 1.123 castimoniae stupra incestus, & adulteria passim & impunè com∣mittunt: that is, A great number of Priests, vnder the ho∣nest name of chastitie, committed euery where, and with∣out punishment, Whoredome, Inecst, and adulteries. Yea, what other great mischiefes were committed he there de∣clareth. There is a treatise in the second tome of the Coun∣cels, intituled Opusculum Tripartitum, in the second part whereof are these words. Tanta immunditia luxuriae notoria * 1.124 est in multis partibus mundi, non solum in Clericis, sed etiam in Sacerdotibus, imo (quod horribile est audire) in praelatis ma∣loribus: that is, So great vncleanenes is notorious in many parts of the world, not onely in Clearks, but also in Priests, and (that which is horrible to heare) in great Prelates. Panormitane who liued anno 1431. and was a great dooer in the Councell of Basile, hauing shewed that the vow of continencie is not of the order of Priesthood, nor holdeth by the lawe of God, but is a constitution of the Church, addeth these words: Credo quod pro bono & salute anima∣rum, * 1.125 &c. I beleeue that it were a holesome ordinance for the good and saluation of soules, to leaue it to their owne wils, that would liue continently, and merite more, and that they which could not conteine, might marrie: be∣cause that experience doth teach, that a cleane contrarie effect doth follow of that law of continencie, for that now adaies they doe not liue spiritually, nor be cleane, but be

defiled by vnlawfull copulation to their most grieuous sinne, whereas they might liue chastly with their own wife, as the Nicene Councell said. Iohn Gerson in his time com∣plained * 1.126 that some Cloysters of Nunnes were become stewes of strumpets and whores: his words be these: Rur∣sus oculos aperite, & inquirite, Si quae ••••die Claustra moniali∣um facta sunt quasi prostibula moretricum. Mantuan the Carmelite Italian Frier, who was an excellent learned man, and liued an hundred yeeres past, writing of this vow, and the fruites thereof saith thus:

Propterea leges quae sunt connubia contra, Esse malas quidam perhibent: prudentia patrum * 1.127 Non satis aduertit, dicunt, quid ferre recuset, Quid valeat natura pati; ceruicibus, aiunt, Hoc insuaue iugum nostris imponere Christus Noluit: istud onus quod adhuc quàm plurima monstra Fecit, ab audaci dicunt pietate repertum, Tutius esse volunt, qua lexdiuina sinebat, Isse via, veterumque sequi vestigia patrum, Quorum vita fuit melior cum conings, quam nunc Nostra sit, exclusis thalamis & coniugis vsu.

Mantuan here sheweth, first, that many in those dayes misliked that law of vowing single life. Secondly, that it had bred many monsters, that is to say, such as for their wickednes did leade a monstrous life. Thirdly, that the life of the auncient Fathers that liued in mariage, was bet∣ter then of these which vowed chastitie. Polidorus Virgilius an Italian, and gatherer of the Popes Peter pense here in England, writeth thus: Illud tamen dixerim tantum abfuisso vt ista coacta castit as illam coniugalem vicerit, &c. Yet this I * 1.128 will say, that this enforced chastitie is so farre from excel∣ling that chastitie of mariage, that no crime and sinne hath brought more shame to the order of Priesthood, more euill to religion, nor more griefe to all good men, than that blot of the filthines of Priests. Wherefore peraduenture it were expedient, both for the Christian common wealth, and the estate of that order of Priesthood, that at the last the right of publike mariage were restored vnto Priests, which they

might holily vse without infamie, rather then most filthi∣ly defile themselues with such a naturall vice. Such a loose∣nes and filthines of life, this doctrine of vowing chastitie, and forsaking matrimonie hath brought forth: whereof much more might be alleaged, but this shall suffice. Yet hereunto I will adde not onely their practise, but also their doctrine of hauing Lupanaria stewes, where whoredome is publikely permitted; for the restoring of which, Frier Perine preached at Paules Crosse in Queene Marier daies, and D. Harding calleth them necessarie euils. And if it * 1.129 were not the doctrine of the Church of Rome to allow them, neither would they haue so long permitted them, nor Sixtus the fourth would haue built Nobile Lupanar, a noble Brothell house in Rome, as before I alleaged out of Cornelius Agrippa. In these places, what filthines and incest, and what murders were committed, God kno∣weth, and auncient men may somewhat remember. God saith, There shall be do whore of the daughters of Israel, nor * 1.130 whore keeper of the sonnes of Israel.

Another doctrine of theirs tending to loosenesse and wickednesse of life, is their doctrine of Popes pardons, whereby they falsely faine, that the Pope hauing the me∣rites of Martyrs (which they cal the treasure of the Church) to dispense and bestow at his pleasure, hee can pardon whatsoeuer sinne men haue committed, and acquit and discharge them both à poena & culpa; that is from the sinne and punishment, which is more by their doctrine, then the death and passion of Christ can doe. What miserable mis∣chiefe hath flowed from these pelting pardons of Popes (from which the ruine of their kingdome hath iustly pro∣ceeded) * 1.131 I will declare out of the words of the Princes and estates of Germanie in their 100. grieuances exhibited to the Popes Legate at Norenberg anno 1522. and printed at * 1.132 Colen, anno 1533. In the third grieuance be these words: Illud importabile tam olim increbuit Romanarum indulgen∣tiarum onus, &c. That importable burden of Romish par∣dons hath now a long time increased, when vnder pre∣tence of pietie, either for the building of Churches in

Rome, or that the Bishops of Rome promised avoyage a∣gainst the Turke, they sucked all the marrow of money from the simple and ouer eredulous Germanes. And that which is much more to be regarded, by these deceits, and the publishers and Preachers of them, the true godlines of Christians is abolished, whilest they to broach the sale of these their buls, and pardons, giue praise vnto their wares, that by these bought pardons, great and strange offences both which be past, and that are to come, not onely of the liuing, but also of the dead, being in the fire of Pargatorie; (as these publishers of pardons call it) be pardoned, so that money be paide, and that it tingle in their right hand. And by the sale and merchandise of this ware, both Germanie of money is spoyled, and Christian godlines is extingui∣shed, when euery one according to the quantitie, which he bestoweth vpon this ware, doth take vnto himselfe liber∣tie and impunitie to sinne. Hence whoredome, incest, a∣dulteries, periurie, murther, theft, robberies, vsurre, and an whole heape of mischiefes haue proceeded, and taken their beginning. For what mischiefes will men be afraid to commit, when they be once perswaded, that they ob∣taine by money of these brokers and pardoning pediers; licence and impunitie to sinne, not onely in this life, but also after their death? &c. By these words it doth euident∣ly appeare, to what loosenes of life, and manifold mis∣chiefes this doctrine did tend, which a 1.133 some Papists them∣selues confesse, to haue no warrant of the Scriptures, b 1.134 and other some affirme such pardons as be graunted for twen∣tie thousand yeeres to be supersitious and foolish. I might speake much of this matter, but at this time I will con∣clude it with two sayings, the one contained in a booke printed at Colen, anno. 1531. intituled Omio Ecclesiae, wherein after great complaint of these pardons, and of the wickednes that proceeded of them, be these words: Illi autem indulgentiarum buccinateres omnimodumpromit∣tunt * 1.135 securitatem, quae paritnegligentiam, & negligentia offen∣sum Dei: that is, These publishers of pardons doe promise all manner of securitie, which breedeth negligence, and:

negligence the offence of God. The other is in the treatise I named before in the second Tome of the Councels, cal∣led Opusculum Tripartitum, in these words: Item habent * 1.136 breuia, quae relinquunt in singulis parochijs, in quibus conti∣nentur tot indulgentiae, quod mir antur boni viri, Si vnquam de conscientia Papae vel etiam alicuius boni viri potuerunt. illa procedere: that is, They haue also briefes which they leaue in euery parish, in which such pardons be graunted, that good men doe maruell, that euer they could proceede from the conscience of the Pope, or of any good man.

The doctrine of the Popes dispensations to what loose∣nes and wickednes of life did it tend? First, hereby incest was committed, as before I shewed how Pope Martin 5. gaue a dispensation to one to marrie his owne Sister, Fer∣dinandus a King of Naples married his Annt, and lately Maximilian the Emperors daughter was married to King * 1.137 Philip of Spaine her Vncle, of whom he begat this present King. These and many such other were not done without the Popes dispensation. So Bonifacius a Bishop of Germa∣nie in one Epistle to Pope Zacharie sheweth, how a great * 1.138 man by the Popes dispensation maried his Vncles widow. Fabian our English Chronicler, who liued somewhat be∣fore Luther, writeth that Charles the fift the French King * 1.139 did by the dispensation of Pope John 22. put away Blanch his wife, because her mother was his Godmother, and af∣terward was by the same Pope dispensed with to marrie * 1.140 his Cosin Germaine. Many Kings, by meanes of such dis∣pensation bought of the Pope for money, haue put away their lawful wiues, & married others: as Vladistaus King of * 1.141 Hungary, Ludauicus the 12. the French King, &c. Yea I am ashamed to expresse what a horrible sinne Pope Sixtus 4. did dispense with, to be vsed in the hote moneths of Iune, Iuly and August, as writed Veselus Groningensis in his treatise of Pardons. They did dispense to keepe as many Benefices as one could get, so that Cardinals of Rome, had some 200. some 300. Benefices, as I haue out of Io. Gerson, and Nicholaus Clemangis before declared Hereof also that learned Earle of Mirandula Io. Franc. Picu: complained in

an Oration to Pope Leo 10. in these words: Sanctissime ca∣uetur, * 1.142 ne multa ab vno Saoerdotia, quibus annexa sit animarū cura, possideantur: dispensatio (ita solet appellar••) effecit, vt iam non multa, non plura, sed innumera teneant multi, qui ne diaco∣ni quidem mererent ur officio defungi at eiusmodi rerum dissipa∣tionem non ego; sed Bernardus tot ante see••lis appellauit: It was most godly prouided that one man should not haue many Benefices whereunto cure of soules is annexed. But dispensation (for so it is called) hath brought to passe that many men haue not some, and many, but innumerable Benefices, which are not worthie to execute the office of a Deacon. This not I, but Bernard many ages past called a * 1.143 dissipation: Io. Gerson, hauing made mention of Bernards complaint, addeth these words: Quid modo dicendum puta∣bimus de tam facill, vt appellant, dispensatione per Papam & * 1.144 Praelatos super iuramentis licitis, super votis rationabilibus su∣per immensa beneficiorum pluralitate, super generali concilio∣rum non obstantia, super priuilegiorum & exemptionum com∣mune ius priuantium concessione. Quis omnia denumeraret per quae nune vigor ecclesiasticae, imo & Euangelicae disciplinae totus vere elanguit, emareuit, euanuit? 1. What shal we think is to be said now of such easie dispensing by the Pope, and Prelates, concerning lawfull othes, reasonable vowes, infi∣nite pluralitie of Benefices, the generall infringing of Councels, and the graunting of priuileges and exemp∣tions, which take away common rights. Who can num∣ber vp all, by which the whole strength of Ecclesiasticall and Euangelicall discipline is languished, withered, and perished. Hereby it may sufficiently appeare what disso∣lution and loosenes of life hath proceeded from the doc∣trine of the Popes power in dispensing.

What great mischiefes and calamities haue comen of their doctrine concerning the Popes power in deposing Emperours, Kings and Princes from their Crownes and dignities, no pen can expresse, nor any minde sufficiently conceiue. Hereupon infinite bloudie battels haue beene fought, Cities sacked, Countries wasted, and millions of people consumed. As appeareth by y^e histories of Henry 4.

Henry 5. Fredericke 1. and Fredericke 2. Ludouicus Baua∣rus, and many others. From hence came that fearefull fac∣tion of the Gibellines, holding with the Emperour; and the Guelfes, holding with the Pope: whereby not onely * 1.145 the Cities of Italy were distracted and in a manner wa∣sted, but also the inhabitants of singular Cities were diui∣ded amongst themselues, expelling, killing, and murthe∣ring one another. So that euen in Rome it selfe, those two great families the Columnes being Cibellines, and the * 1.146 Vrsines, being Guelfes, haue fought one with another daily three moneths together. Here by the way the Chri∣stian Reader may consider, how vainly and falsely the au∣thor of that other lying and slanderous Libell, intituled A Quartron of reasons, &c. glorieth that peace and tranquil∣litie finde harbour and intertainment onely in Catholike * 1.147 Realmes and Common-wealths: and that their Catho∣like religion euer bringeth with it, peace, quietnes, loue, friendship, plentie, and all kind of happines. Whereby he sheweth his grosse ignorance in histories, which most plainly and plentifully shew the contrarie, and that it was with Christian countries in time of Poperie, as Azaria * 1.148 said, There was no peace to him that did go out and in, but great troubles were to all the inhabitants of the earth. For Nation was destroyed of Nation, and Citie of Citie: for God troubled them with all aduersitie. But of this I will speake no more at this present: hereafter God may giue an occasion more largely to handle it.

Moreouer, their doctrine of easie expiation and pur∣ging of sinnes by a Priests absolution, by buying the Popes Pardons, by hearing Masses, by procuring Dirges & Tren∣tals, by sprinkling holy water, by bearing Agnus Dei, and many such other paltries, whereunto did it tend but to loosenes and wickednes of life, by incouraging them to commit that, which might by such easie meanes be dis∣charged? Whereunto did their doctrine of worshipping Images tend, but to Idolatrie? whereof what calamitie hath come to the Christian Common-wealth, by weake∣ning and renting asunder the Empire, and thereby streng∣thening

Infidels, I will not at this present shew. Where∣unto doth their doctrine of keeping no oth nor faith with Infidels and Heretikes tend, but to cause periurie, and to take peace and tranquilitie from Countries? What feare∣full plagues of God haue ensued hereof, might easily bee shewed. I will onely note one, namely that great ouer∣throw which the Christians receiued at Varna by Amu∣rathes the Turk, with whom Vladistaus the king of Polonia, and Ioannes Huniades hauing made an honourable and * 1.149 profitable peace, and confirmed the same with othes and writings, Pope Eugenius 4. vrged them first by Francis the Cardinall of Florence, and afterward by Iulianus the Car∣dinall, to breake peace, and to renew warre. Whereat the Turke wondred, and in the heate of the battaile, as Bonsl∣nius writeth, Amurathes tooke out of his bosome the wri∣tings of the peace and leagui, and looking vp to heauen * 1.150 said, This is the league, O Iesus Christ, which thy Christians haue made, and confirmed by thy name, who haue falsified their faith giuen by thy name. If thou be God, as they say, auenge thy miurie, and punish these false abusers of thy name. After which words the victorie fell to the Turke, there Vladislaus the King was slaine, all the Poionians killed, the Nobles of * 1.151 Hungarie destroyed, Iulianus the Cardinall the Popes Messenger, and causer of that mischiefe in flight murthe∣red. By which great ouerthrow, the power of Hungarie was so weakened, that afterward it was the easilier con∣quered by the Turke. This great calamitie came of their doctrine of keeping no oth nor league with Infidels and Heretikes, and of the Popes power in dispensing there∣with. And what a hindrance of stablishing peace among Christian Princes it is at this day, any man of meane vn∣derstanding may easily consider.

Now for as much as this man maketh so much of their deuotion and our dissolution and loosenes of life; I will ac∣cording to my promise before made, shew what holinesse the Popes haue inspired and breathed into the Citie of Rome, where they reside, and into their owne Court. Ber∣nard writeth of Rome in these words: Quid iam notum se∣culis

quam proteruiae & fastus Romanorum? gens insueta paci, * 1.152 tumultui assueta. Gens immitis & intractabilis, vs{que} adhuc sub∣di nescia, nisi cum non valet resistere: that is, What is so well knowne vnto ages as the frowardnes and pride of the Ro∣manes? A people vnacquainted with peace, accustomed to tumult and trouble: A people cruell and vntractable, which will not as yet be subiect, but when it is not able to resist. And of the Court of Rome those Curia bonos facilius * 1.153 recipere, magis quàm facere consueuit, &c. The Court rather receiueth good men, then maketh them good. But if wee haue proued, that moe good men haue become naught in it, then euill men haue become good then such are to be sought, as neither decaying in them is to be feared, nor a∣mending is to be wished, as being alreadie perfect.

Franciscus Petrarch, who liued in Rome, greatly cōplass∣neth of the abominations of Rome, and the Popes Court: * 1.154 Quicquid vspiam perfidiae & doli, quicquid inclementiae super∣biae{que} quicquid impudicitiae, effraenatae{que} libidinis audisti aut * 1.155 legisti, quicquid deni{que} impietatis & morum pessimorum spar∣sim habet aut habuit orbis terrae, totum istic cumulatim vi∣deas, 〈◊〉〈◊〉 reperias. &c. i. What other treacherie and deceit, whatsoeuer crueltie and pride, whatsoeuer vn∣cleannes and vnbridled lust thou hast heard or read, final∣ly whatsoeuer impietie the world now hath, or hath had, thou maist see, it and finde it wholy in full heape and mea∣sure there. For I neede not to speake of couetousnesse and ambition, of the which the one hath there set the throne of her kingdome, from whence she might rob be and spoile the world; and the other dwelleth no where but there. I would the learned reader would reade the rest of that 19. Epistle, and the next Epistle following, and see how hee painteth forth the a bominations of Rome, and the Popes Court, which would be too long and tedious for me to write. F••••er Mantuan (of whom I made mention before) writeth thus of Rome:

St quid Roma dabit, nugas dabit, accipit aurum, * 1.156 Verba dat. Heu Romae nunc sala pecunia regnat: Exilium virtus patitur.

If Rome giue any thing, it giueth trifles; it receiueth gold, and giueth words: Alas onely money doth raigne in Rome, vertue is banished out of Rome.

Againe.

Viuere qui sanctie cupitis discedite Roma; Omnia cum liceant, non licet esse pi••••••. i.

* 1.157 You that desire to liue godly depart ye from Rome, whereas all things are lawfull there, it is not lawfull to be a godly man there.

Againe.

I pudor in villat, si non patiuntur easdem * 1.158 Et villae vomicas: vrbs est iam tota Lupanar. i.

Depart honestie into villages, if they also be not infec∣ted with the like filthie impostumes. The citie (meaning Rome) is wholy become a Stewes. Many such other com∣plaints he hath which I omit. Palingenius another Italian Poet and Papist saith:

Atque rogant, quidnam Romana ageretur in vrbe. Cuncti luxuriae atque gulae, furtis{que} dolis{que}, * 1.159 Certatim incumbunt, noster{que} est sexus vter{que}. i.

They aske what is done in the citie of Rome. All are wholy giuen to riot, to gluttonie, to theft, to deceit, and to Sodomitrie.

Andrew Boord Doctor of Phisicke and a popish Priest writeth thus of Rome: And shortly to conclude, I did ne∣uer * 1.160 see no vertue nor goodnes in Rome, but in Bishop A∣drians daies, which would haue reformed diuers encrmi∣ties, and for his good will and pretence he was poysoned within three quarters of a yeere after hee did come to Rome, &c. Againe, And now to conclude, whosoeuer hath been in Rome, and hath seene their vsuage there, ex∣cept * 1.161 grace doe worke aboue nature, hee shall neuer bee good man after, &c. Catherina Senensis that holy woman, whom Pius 2. canonized for a Saint, because she was his countrie woman, talking with Pope Gregorie the 11. com∣plained, * 1.162 as Antoninus the Archbishop of Florence writeth, that in the Court of Rome where should be a delicate pa∣radise of vertues, she found a stinke of hellish vices. And

of the same Court Aeneas Siluius himselfe a Pope writeth thus: Nihil est quod abs{que} argento Romana curia dedat. Nam * 1.163 & ipsae manus impositiones, & spiritus sancti dona vendun∣tur. Nec peccatorū venia uisi nummatis impenditur: that is, The Court of Rome graunteth nothing without money: for euen imposition of hands, and the gifts of the holie Ghost are sold. Forgiuenes of sinnes is not graunted but to them that haue money. Againe, Quid est Romana curia * 1.164 his qui summam tenent, nisi turpissimum pelagus ventis vndi{que} durissimis tempestatibus agitatum? Auaritiae ibi atque inui∣diae procella vix quenquam intactum praeterit: that is, What is the Court of Rome in them that be the chief, but a most filthie sea on euery side tossed with winds and strong tem∣pests? The storme of couetousnesse and enuie doth there scarsely leaue any one vntouched. And because this man complaineth so much of our dissolution and loosenes of life: I will adde hereunto a few complaints of some Pa∣pists, of the great and generall dissolution, loosenes, and prophanenes of life of former ages, when Poperie most florished. The same Aeneas Siluius who liued aboue eight score yeeres past writeth vs: Vs{que} adeo apud homines nostri * 1.165 seculi diuina & humana perierunt: that is, So greatly both diuine and humane things bee perished with men of our age. Againe, Quid magis Barbarum quàm rapto viuere, & omnem aequitatem, omnem{que} religionem proculcare, quem Ita∣licum morem esse videmus? that is, What is more barbarous then to liue by robberie, and to tread vnder feete all equi∣tie and religion, which wee see to be the manner of Italy? Againe, Quod cum singulari moestitia referimus, statuum om∣nium * 1.166 & sexuum omnium religionem, fidem, & vrbanos mores in populo Christiano adeo à iustitiae tramite declinasse, quod di∣uinam non cessant irritare & prouocare vindictam: that is, The religion, faith, and ciuill manners of all estates and sexes (which with great griefe I declare) is so declined from iustice, that they cease not to prouoke the vengeance of God. Againe, Nulla inter nos concordia, nulla obedientia est, neque spirituali, neque temporali paremus capiti. Iacet spreta * 1.167 religio, iustitiae nullus honos, sides pene incognita: that is, There

is neither concord nor obedience? Wee obey neither the spirituall, nor temporall head. Religion lieth despised, righteousnesse not honoured, faith is in a manner vn∣knowne. Platina who was the Popes Secretarie, and li∣ued at the same time, in many places greatly complaineth of the horrible corruption of life, both in the Priests and people in those daies: Quanta sit auaritia sacerdotum &c. * 1.168 How great couetousnes of Priests, and especially of those that be in thiefest authoritie, how great leacherie, how great ambition and pompe, how great pride and idlenes, how great ignorance both of themselues, & of Christian doctrine, how little religion, and the same rather fained then true, how corrupt manners to bee detested in pro∣phane and secular men; I neede not declare, when they themselues doe do openly sinne, a•• though they sought praise thereby▪ beleeue me, the Turke•• more cruell ene∣mie of Christianitie then Diocle••ian or Maximinian will come (I would I might be a false Prophet) and euen now knocketh at the gates of Italie. The like complaints hee hath in many other places in Dionysio. 1. in Bonifacio 5. in Stephan. 3. in Gregorio 4. &c.

Petrus. de Aliaco a Cardinall of Rome, in his treatise concerning the reformation of the Church exhibited to * 1.169 the Councell of Constance Anno 1415. hath these words: Adhibendae esset correctio circamores ecclesiasticorum qutiam nimis (pro•••• dolor) sunt corrupti ira, gula, luxuria, pompa pro∣digautate, otio, & alijs generibus, quod cedit in graue laicorum seandalum: that is, A reformation were to be had about the manners of Ecclesiasticall persons, who now (which is greatly to bedamented) be so much corrupted by anger, gluttonie, riot, or vncleannes, by pompe, prodigalitie, idlenes, and other kinds of vices, which redoundeth to the great scandall and offence of lay men. That noble and learned Earle of Mirandula, in his Oration to Pope Leo the tenth and the Councell of Laterane concerning the reformation of manners, hath these words: Apud plaeros{que} * 1.170 religionis nostrae primores, ad quorum exemplum componi atque formari plebs ignara debuisset, aut nullus, aut certe exiguus

Dei cultus, nulla bene viuendi ratio atque institutio, nullus pu∣dor, nulla modestia: iustitia vel in odium, vet in gratiam decli∣nauit, pietas in superstitionem pene procubuit; palam{que} omni∣bus in hominum ordinibus peccatur, sic vt saepenumero virtus probis viris vitio vertatur, vitia loco virtutum honorari so∣lèant, &c. that is, With most of the chiefe of our religion, to whose example the ignorant people should conforme their liues, there is either no worship of God or surely very little, no manner nor order of good life, no shame∣fastnes, no modestie: iustice is turned either into hatred or into fauour, godlines in a manner into superstition. All forts of men doe so openly sinne, that oftentimes vertue is made a reproch in good men: and vices be honoured in place of vertues, &c. The learned reader may there reade of other horrible sinnes that then raigned, which I am a∣shamed to vtter. If I should set downe many other com∣plaints of the horrible and vniuersall wickednesse that raigned in Poperie, I should be too tedious, I will end it with the complaint of one Bredenbachius, who was Deane of the Church of Mentz in Germanie in y^e time of Charles the 4. about Anno 1370 in these words: Recessit lex à sa∣cerdotibus &c. 1. The law is departed from Priests; iustice * 1.171 from Princes, counsell from the Elders, faithfulnes from the people, loue from parents, reuerence from subiects, charitie from Prelates, religion from Monkes, honestie from young man, distipline from Cl••rkes, learning from teachers, studie from schollers, eqeitie from Iudges, con∣cord from Citizens, feare from seruants, fellowship from Countrimen, truth from Marchants, vertue from Noble∣men, chastitie from Virgins, humilitie from widowes, loue from the married, and patience from the poore: O times, O maners most troublesome and miserable times, reprobate and wicked maners both of the Clergie and of the people? Here by this man & others who so much accure our man∣ners, & these times, may see what hath bin the estate of the Church, & manners both of the Priests & people hereto∣fore when Poperie most florished; & therby may discerne with whom dissolution & loosenes of life do most raigne.

Notes

• * 1.1

  Epist. dedica. in controuers. 1.
• * 1.2

  Genes. 6. 5.
• * 1.3

  Ibid. cap. 8. 21.
• * 1.4

  Matth. 16. 17.
• * 1.5

  Ioh. 1. 5.
• * 1.6

  vers. 13.
• * 1.7

  Ioh. 3. 3.
• * 1.8

  13
• * 1.9

  27
• * 1.10

  Cap. 6. 44.
• * 1.11

  65
• * 1.12

  Cap. 15. 5.
• * 1.13

  Rom. 8. 6.
• * 1.14

  1. Cor. 2. 14.
• * 1.15

  Cap. 4. 7.
• * 1.16

  Cap. 12. 3.
• * 1.17

  Cap. 15. 10.
• * 1.18

  2. Cor, 3. 5.
• * 1.19

  Philip. 2. 13.
• * 1.20

  Hebr. 13. 21.
• * 1.21

  Ioh. 8. 34. 36.
• * 1.22

  August. Enchir. ad Laur. cap. 30
• * 1.23

  De Natura & gratia cap. 53.
• * 1.24

  Genes. 3.
• * 1.25

  Isai. 65. 1.
• * 1.26

  Ephes. 2.4.
• * 1.27

  August. En∣chir. ad Lau∣rent. cap. 32.
• * 1.28

  Idem ibidem.
• * 1.29

  Ioel. 2.
• * 1.30

  Lament. 3.
• * 1.31

  Ezech. 18. 31.
• * 1.32

  Ezech. 11. 19.
• * 1.33

  Psalm. 51. 20.
• * 1.34

  Isai. 1. 16.
• * 1.35

  Psalm. 51. 7.
• * 1.36

  Ezech 36. 25.
• * 1.37

  1. Thess. 5. 23.
• * 1.38

  August. Confess. lib. 10. cap. 29.
• * 1.39

  Tit. 2. 11.
• * 1.40

  Zachar. 7. 11.
• * 1.41

  As the Papists doe now.
• * 1.42

  Erasm. lib. 19. epist. ad Ludo∣nicum Vinem.
• * 1.43

  Psalm. 1. 1.
• * 1.44

  Prou. 19. 29.
• * 1.45

  Rom. 3. 28.
• * 1.46

  Rom. 4. 2.
• * 1.47

  Galat. 2. 16.
• * 1.48

  Origen. in 3. ad Rom.
• * 1.49

  Ibidem.
• * 1.50

  Hilar. in Math. Can. 8. & Can. 21 Ambros. in Rom. 3.
• * 1.51

  Hieron. in Rom. cap. 4.
• * 1.52

  Augustinus in Psal. 67.
• * 1.53

  In Psal. 88.
• * 1.54

  Enchir. ad Lau∣rent. cap. 117.
• * 1.55

  Basil. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pag. 388.
• * 1.56

  Chrysost. in Matth. Hom. 12 Idem de prodi∣tione Iuda.
• * 1.57

  Idem in Galat. cap. 3.
• * 1.58

  Iames 2. 26. Cyril in exposit. Symbol. Nicen. tom. 1. Concil. pag. 543. Chrysost. in 1. ad Timoth. Hom. 5.
• * 1.59

  1. Cor. 13.
• * 1.60

  Tit. 1. 1. Matth. 7.
• * 1.61

  Oecumen. in 1. Cor. 13.
• * 1.62

  1. Cor. 12. 9.
• * 1.63

  Theophilact. in 1. Cor. 12.
• * 1.64

  Galath. 5. 6.
• * 1.65

  Ephes 1. 15.
• * 1.66

  Coloss. 1. 4.
• * 1.67

  1. Thess. 1. 3.
• * 1.68

  2. Thess. 1. 3.
• * 1.69

  Philem. 1. 5.
• * 1.70

  Hebr. 12.
• * 1.71

  Apocal. 22. 15.
• * 1.72

  Matth. 3. 10.
• * 1.73

  Rom. 1. 5.
• * 1.74

  Galat. 3. 2.
• * 1.75

  2. Tim. 1. 15.
• * 1.76

  1. Tim. 5. 11.
• * 1.77

  Tit. 1. Ephes. 3.
• * 1.78

  Psal. 1. 3.
• * 1.79

  Psal. 125. 1.
• * 1.80

  Matth. 16. 18.
• * 1.81

  Ioh. 3. 36. Chap. 5. 24.
• * 1.82

  Chap. 6. 35. Ephes. 1. 13.
• * 1.83

  Psal. 112. 1.
• * 1.84

  Tom. 12. 9. Luk. 1. 75.
• * 1.85

  De calamitat temper. lib. 2.
• * 1.86

  Iames 3. 2.
• * 1.87

  Rom. 3.
• * 1.88

  2. Sam. 12. 7.
• * 1.89

  Act. 2. 37. Depaenitent. dist. 5. cap in poenitent. in glossa.
• * 1.90

  Concil. tom. 1. part. 1. P. 155. Socrat. lib. 5. cap. 19. Sozo∣men. lib. 7. cap. 16.
• * 1.91

  Ephes. 3. 17. 2. Cor. 13. 5.
• * 1.92

  Erasm. Annto∣tat. in 1. Cor. 7.
• * 1.93

  1. Cor. 11. 28.
• * 1.94

  Psal. 106. 39.
• * 1.95

  August. in Ioan tract. 17. & distinct. de con∣secra. cap. Ieiu∣nium.
• * 1.96

  Chrysost. in Ga∣nes. hom. 8.
• * 1.97

  Luk. 18. 12.
• * 1.98

  Matth. 11. 18.
• * 1.99

  Matth. 9. 14.
• * 1.100

  Tertul. de I••iu∣nio aduers. Psy∣chicos.
• * 1.101

  Hierom. in Ag∣gaetim. cap. 1. pag. 230.
• * 1.102

  Hieronymus ad Algasiam. quaest. 10.
• * 1.103

  1. Tim. 4. 8.
• * 1.104

  Monkes bel∣lies were Bac∣chus barrels.
• * 1.105

  Cicero pro Li∣gario.
• * 1.106

  Matth. 22. 29. Psal. 19. 7. 8
• * 1.107

  Psal. 119. 105.
• * 1.108

  Psal. 37. 31. Psal. 119. 11.
• * 1.109

  De Lazaro & diuite. Homil. 3. & ad Rom. in praefatione.
• * 1.110

  Ad Coloss. hom. 9.
• * 1.111

  Hieron. ad Ru∣sticum.
• * 1.112

  Chrysost. tom. 5. quod regulares faecmi. tum vi∣ris cohabitant.
• * 1.113

  Hieron. ad virg. Demetri. adem.
• * 1.114

  Saluianus lib. 5. de prouiden∣tia.
• * 1.115

  Paralip. Abba. Vsperg. p. 414.
• * 1.116

  1 Cor. 7. 9.
• * 1.117

  Bernardus in concil. Romensi.
• * 1.118

  Suprae. Cantica. sermo. 66.
• * 1.119

  Bernardus de sustinenda per∣secutione. cap. 29.
• * 1.120

  Fabian. part. 7. cap. 229. fol. 154
• * 1.121

  Distinct. 81. Maximinus in glossa.
• * 1.122

  Rober. Holket supra lib. Sa∣pient. lecti. 173.
• * 1.123

  Auentinus in Annalibus Bo∣iorum lib 5. pag. 564. ex∣cusi. Ingolstadij. 1554.
• * 1.124

  Concil. tom. 2. pag. 1002.
• * 1.125

  Panormita. parte. 3. de cle∣ricis coniuga. cap. cum olim.
• * 1.126

  Iohn. Gerson. Tom. 1. declar. defectuum vi∣rorum. Eccles.
• * 1.127

  Lib. 1. Fastor.
• * 1.128

  Polidor. Virg. de inuent. re∣rum. lib. 5. cap. 4
• * 1.129

  Confut. Apolog.
• * 1.130

  Deut. 23. 17.
• * 1.131

  By Luthers dealing a∣gainst them.
• * 1.132

  In Fasciculo rerum expeien∣darum. fol. 177. Grauamen. 3.
• a 1.133

  Alphons. de cast. libr. 8. Duran. in lib. 4. dist. 20. quest. 3. Antoni. 1. par∣te summa. ••i••u••, 10. cap. ••.
• b 1.134

  Iohn. Maier. in 4. sent. dist. 20. quest. 2.
• * 1.135

  Onns Eccles. cap. 15. fol. 26.
• * 1.136

  Opuseul. Tri∣part. tom. 2. Concil. part. 3. pag. 1002.
• * 1.137

  Philip. Comines.
• * 1.138

  Tom. 2. Concil. pag. 447.
• * 1.139

  Fabian. 7. parte in Charles 5. pag. 189.
• * 1.140

  Vide Rob. Ga∣guinum lib. 8. fol. 133.
• * 1.141

  Micha. Ritus lib. 2. Rob. Gaguinus in Ludo. 12. Sabel. Ennead. 10. libr. 9.
• * 1.142

  In fasciculo re∣rum expetend. ac fugiend. im∣press, Coloniae 1553. fol. 210.
• * 1.143

  Ex lib. 3. de con∣sideratione ad Euge.
• * 1.144

  Io. Gerson tom. 1 de potesta. eccle∣sia consider. 10.
• * 1.145

  Vide Platinam in Bonifacio 9.
• * 1.146

  Carion per Pen∣cerum part. 4. lib. 5. pag. 94.
• * 1.147

  Reason 24. pag. 150.
• * 1.148

  2. Paral. 15. 5.
• * 1.149

  Ponsi. Decad. 3. lib. 6. pag. 457.
• * 1.150

  Bonsin. Decad. 3. lib. 5. pag. 464.
• * 1.151

  Aeneas Siluius Commens. in Eu∣rop. pag 399.
• * 1.152

  Bernard. lib. 4. de considerat.
• * 1.153

  Idem eodem lib.
• * 1.154

  Anno 1370.
• * 1.155

  Epist. 19.
• * 1.156

  Ecloga. 5.
• * 1.157

  Lib. 1. Sihiarum.
• * 1.158

  Lib. 2. Fastorū.
• * 1.159

  Marcel. Paling. in Capricorno.
• * 1.160

  Andrevv Boord in his Breniarie of health named Extranag. cap. 2
• * 1.161

  Ibidem.
• * 1.162

  Antoni. part. 3. titul. 23. cap. 14. § 13. fol. 224. Foetorem infer∣nalium vitiorū.
• * 1.163

  Aeneas Siluius epist. 66. p. 554.
• * 1.164

  Idem epist. 188. pag. 763.
• * 1.165

  Histor. de Euro∣pa cap. 21. p. 763. Commene. in di∣cta & facta Al∣phonsi.
• * 1.166

  Epist. 128.
• * 1.167

  Epist. 398.
• * 1.168

  Platina in Mar∣••••••. 1.
• * 1.169

  Petr. de. Aliaco 〈…〉〈…〉 rerum expetend. ac fugiend. 〈…〉〈…〉 Anno 1535. fol. 207.
• * 1.170

  Ibidem 209.
• * 1.171

  Bredenbath. in suae peregrina∣tionis historia.