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

AN ANSWERE TO AN VNLEARNED, SLANDEROVS, AND LYING PAMPHLET, INTITVLED: Certaine articles, or forcible reasons, discouering the palpable absurdities, and most notorious errors of the Protestants Religion, pretended to be printed at Antwerpe 1600.

TO the sayings of the Prophet Esaias, chap. 59. 10. and Elizeus 4. King. 6. 20. set in the first front of this peeuish Pamphlet, whereby he would insinu∣ate and signifie vs to be blind: I an∣swere, that if we be blind, which giue our selues daily and diligently, both pastors and people to the reading and hearing of Gods ho∣ly word, and doe endeuour to make that a light vnto our feete, and a lanterne vnto our pathes: in what estate be they, which keepe the light of Gods word vnder the bu∣shell of a strange tongue, and reade the same both little themselues, and disswade and withdraw others from it? Aeneas Syluius, who was Pope called Pius Secundus, writeth thus of the Italian Priests in his daies, and of the good people in Bohemia: Pudeat Italiae Sacerdotes, quos ne semel quidem nouam legem constat legisse: apud Thaboritas vix mu∣lierculam inuenias quae de Nouo Testamento & veteri respon∣dere nesciat. i. The priests of Italie may be ashamed, who are knowne not once to haue read the new Testament, seeing with the Thaborites one can hardly finde a silly wo∣man which cannot answere out of the olde and new Te∣stament.

Iohn Gerson Chauncellor of the Vniuersitie of Pa∣ris, who liued Anno 1415. and was a great dealer in the Councell of Constance, writeth thus: Nam queme Sacer∣dotum numero mihi dabis non ignarum legis Christi? Whom among the multitude of Priests canst thou shew me, which is not ignorant of Christs Law? Nicolaus Clemangis a Doctor of Paris, who liued in the same time that Gerson did, complaineth in like manner of the grosse ignorance of the popish Clergie in these words: Non tamen à studijs aut schola, sed ab aratro etiam & seruilibus artibus ad Paro∣chias regendas, caeteraque beneficia passim proficiscebantur, qui paulo plus Latinae linguae quam Arabicae intelligerent, &c. i. Yet they commonly came to rule parishes and other be∣nefices, not from schooles and Vniuersities, but from the plowe and seruile artes; yea, and such as could not reade, and (which is shamefull to be spoken) could 〈…〉〈…〉 dis∣cern A from B: And againe: Nam quotus quisque hodie est ad pontificale culmen euectus, qui sacras vel perfunctoriè lite∣ras legerit, audierit, didicerit, imo qui Sacrum codicem nisi te∣gamento tenui vnquam attigerit, cum tamen iureiurando illas in sua institutione se n••sse confirment: i. How many are there now aduanced to be Bishops which haue but lightly read the holy Scriptures, heard, or learned them: yea, who hath touched the holy Bible, except it be the couering of it? A∣gaine: De literis verò & doctrina quid loqui attinet, cum om∣nes ferè presbyteros sine aliquo captu aut rerum aut vocabulo∣rum morosè syllabatimque vix legere videamus: i. But what should I speake of learning, for that we see in a manner, all Priests can hardly spell and reade, being without vnder∣standing of the matter or words. I might alleage the like complaints of Erasmus and others, but to omit them: if we who with the Councell of Toledo condemne igno∣rance as the mother of all errors; and say with Epiphanius: Nihil peius imperitia multos excaecauit ignorantia: i. There is nothing worse than ignorance, which hath blinded ma∣ny: and with S. Hieròme, to be ignorant of the Scriptures, is to be ignorant of Christ: and doe with Salomon exhort all men to seeke for knowledge as for siluer, and for vn∣derstanding

as for treasures: if we (I say) be blind, in what estate are they which hold ignorance to be the mother of deuotion, as Doctor Cole at Westminster said, and who to this day haue not published the whole Bible in the English tongue, for the instructing & inlightning of Gods people, although they writ eighteene yeares past, that they had long before that time translated it, and yet to this day they haue wanted meanes to publish it. They haue had meanes since that time to print and publish D. Stapletons great booke, de Principijs doctrinalibus, and many such others on the like sort, but they can or will find no meanes to publish the blessed Bible and booke of God: for it serueth not so well for the defence of their doctrine and doings, as the o∣thers doe. But to conclude this matter, I also doe both pray with the Prophet Dauid, and say; Open our eyes, that we may see the wonders of thy law; and with Saint Paule, The Lord giue vs vnderstanding in all things, that the eyes of our vnderstanding being lightned, we may know what the hope is of Gods calling, and what the riches of his glorious inheritance is in the Saints, &c. and also exhort this man and his fellowes to take heede they be not of the number of them, of whom our Sauiour Christ said, If ye were blind, ye should haue no sinne: but now ye say, we see: there∣fore your sinne remaineth.

The Pamphlet. The copie of a Letter, written by a Catholike to a worshipfull Protestant Gentleman his speciall friend, concerning certaine reasons, why the Protestants Religion is false and absurd.

LOued and relouing friend, I haue receiued your cour∣teous letter, wherein you greatly wonder, that I won∣dred so much in our last discourse; that any man in England endued with a good iudgement, conioyned with a religious conscience, could either accept, or affect the Pro∣testants

new coyned Gospell. You request me to set downe briefe∣ly such reasons as induced me thereunto: the which suite I could not deny: for both religion and affection vrged me to satisfie so iust a desire. For I must confesse, I loue you as a man, and as an honest ciuill Gentleman, and most gladly I would haue occa∣sion to loue you as a Catholike Gentleman: for it is great pitie that such a multitude of detestable errors, and heynous heresies should lodge in so rarely qualified a soule. I haue penned them after an vnaccustomed manner following the fashion of schooles, in most of them after a syllogisticall method: to the intent that if you should shew them vnto your Ministers, which swarme about you, they might not haue such free scope and libertie, to range a∣broad with their idle discourses (as they vse to take) veiling their confused conceits with a multitude of affected phrases: thereby more easely to deceiue the simple, and loathe the learned. Where∣fore I beseech you if any such itching spirit shall attempt an an∣swere, to intreate him to performe it briefly, orderly, and serious∣ly. This I request, for that I perceiue that Protestants cannot answere with breuitie, because their Religion lacketh both cer∣taintie and perspicuitie: And extreame hard or impossible it is to replie without perplexitie, where there is no truth nor ve∣ritie. And therefore I request you as you loue me, to will them to consider well, before they answere ill: and not to replie with rashnes, least they retract with deliberation, to their vtter shame and confusion. And that you may perceiue how my wonder ra∣ther deserued approbation then admiration, and for that order is a fauorite of memorie: I thought good to reduce all my reasons into two heads; wit and will, knowledge and affection, faith and good life: because the nature of heresie hath euer been such as did not only inueagle the wit with errors, but also seduce the will with occasions of inordmate affections. I say the that no excellent goodwit, linked with a religious conscience, can accept nor affect the Protestants new coyned Gospell: for good wits and iudge∣ments, assisted with Gods grace, may easily conceiue the truth, yea by the force of their very naturall faculties, they may iudge credibly of the truth once proposed; and without great difficultie discorne the absurdities of an vntrue religion. Vertuous and well inclined affections which are the base of quiet, secure, and

religious consciences, abhor and detest such principles as either dishonor God, abase mans nature, occasion sinne, fauor iniqui∣tie, or any sort diminish deuotion, or pietie: And therefore all the insequent articles shall stand vpon these two foundations, to wit, that the Protestants religion debarreth the wit from right vn∣derstanding the true faith, and the will from following of any vertue or godlinesse.

Answere.

YOu wonder that any man in England endued with a good iudgement, conioyned with a religious consci∣ence, can either accept or affect the Protestants new coi∣ned gospell. But why do you not shew what is the new coined gospell, which the Protestants preach and professe. The Gospell is the good and ioyfull message of our salua∣tion, through Gods mercies purchased vnto vs by Iesus Christ. This Gospell God preached to Adam, that Iesus Christ the seed of the woman should breake the serpents head. This he renued to Abraham saying, in thy seed shall all the nations of the world be blessed. This Gospell was preached by all the Prophets, who beare witnes vnto Christ, that through his name all that beléeue in him, shall receiue forgiuenes of sinnes. Now if you can prooue that we preach or maintaine any other gospell then this, then you may well call it a new coined gospell: if otherwise, take heed you do not belch out blasphemie, in calling this old and true gospell of Iesus Christ, a new coined gospell. And let the Christian reader, which tendereth his owne saluation well consider who they be that coine a new, false, and counterfeit gospell. Do not they which teach vs to as∣cend into heauen by the bloud of Thomas Becket, coine a new and false gospell? Tuper Thomae sanguinem &c. which they englished in Queene Maries dayes thus: By the bloud of Thomas, which he for thee did spend, make vs Christ to come, whither Thomas did ascend. Againe, Iesu bone per Thomae merit unt nostra nobis dimitte debita: O good Iesus for the merits of Thomas (Becket) forgiue vs our

sinnes. Do not they, which teach vs to seeke to be deliue∣red from the fire of hell by the merits and prayers of Saint Nicholas, mainetaine a new coined gospell? Thus they prayed: Quaesimus vt eius meritis & precibas à gehennae in∣cendijs liberemur: Graunt we beseech thee, that by his merits and prayers we may be deliuered from the fire of hell. Do not they which say and beleeue of an Agnus dei, that is to say, a peece of waxe and balme consecrated by the Pope, Tollit & omne malignum, peccatum frangit, vt Christi sanguis & angit, It taketh away all euill, it breaketh and strangleth sinne as doth the bloud of Christ: do not they (I say) coine a new, false, and blasphemous Gospell? Yes surely, for to attribute remission of sinnes, or any part of saluation to the merits of any other, but only of Iesus Christ crucified, is to coine a new and false gospell: for it is not that gospell of God, which he promised afore by his Prophets in the holy scriptures, which is concerning his Sonne Iesus Christ, our Lord &c. To conclude this point, I say woe, woe vnto them that accept or affect any new coined gospell. And whereas you wonder that men in∣dued with iudgement and a religious conscience, could affect or accept the gospell that we preach, which you falsely call a new coined gospell: we may well wonder, that any man that hath any sparke of knowledge or con∣science should beleeue these foresaid false gospels. We may also wonder that men indued with reasonable soules and senses, being the handy worke of God, should bow downe and worship a stone and stock, which hath neither soule nor life; hath eyes and seeth not; eares and heareth not &c. and is the workemanship of mans hands, especially being so plainely and expresly forbidden in Gods commaunde∣ments, & infinite places of the scriptures. We may wonder that any man should be so mad, as to worship, and thinke that which he doth eate, to be his God and maker: which is so absurd, that euen Tully not without reason could say, sedecquem tam amentem esse putas, qui illud quo vescitur deum credat esse? Doest thou thinke any man so mad as to be∣leeue that to be his God, which he doth eate? yet into this

madnes, by a spiritual phrensie, be these men fallen. We al∣so may wonder, that they should beleeue such false fables, and lying miracles, as abound in poperie: as for example, (to cast the dung of their abominations vpon their faces) That Images did speake, did sweate did roll their eyes, did bleede: that the head of a dog being cut off from the body by theeues, which vpon Saint Katherines day came to rob a Priest, who was a deuout worshipper of her, did still barke? That the virgin Mary did for many yeares in a Nunnery keepe the keyes, and supply the place of one Beatrix, whilest she went away and played the whore. These and many such absurd fables were preached, publi∣shed, printed, and beleeued, as may appeare by Sermones discipuli, Antoninus the Archbishop of Florence stories, Mariale, Summa praedicantia, the festiuall Vitas patrum, and that monstrous booke the Legend, written by Iacobus de Varagine, Archbishop of Genua: Which yet was in so great reputation with them, that it was published in print in the English tongue, when the holy Bible was suppressed, and had this title set before it, The golden Legend: for as gold excelleth all other mettals, so this booke excelleth all other bookes: to the which title that worthy and right worshipfull Knight Sir Andrew Corbet of blessed memory, did adde these words, In lying, and so of a false and blas∣phemous title, made it a most true title. Yea I haue a booke in English in Folio, translated out of French, and printed in London in King Henry the 8. dayes Anno 1521. intitu∣led, The flower of the Commaundements, fully fraighted with such sottish and worse then old wiues fables, which yet in those dayes were preached and beleeued. And we may wonder that men of any wisedome; knowledge, or iudgement, should be deluded and mocked with such false, fained reliques, as were and are in Popery, as with Saint Peters finger at Walsingham, as big as if it had been of some Giant: and also the virgin Maries milke there, which seemeth by Erasmus to haue been the white of an egge and chalke mingled together, and a vessell of the same at Rome as writeth Blondus: the bloud of Hales, the which was

proued and declared at Paules Crosse by the Bishop of Ro∣chester in King Henry the 8. dayes, to haue been clarified honey coloured with saffron. In Geneua there was wor∣shipped for the arme of Saint Anthonie, that which after∣ward was proued to be the pisle of a Stagge, for a peece of S. Peters scull, that which was found to be a pumish stone. But this will not be beleeued of this writer and of his fel∣lowes, because Caluin did write it. But why Caluin should write and publish euen in the French tongue in Geneua, such a thing of Geneua, vnlesse it were true, which the Inha∣bitants thereof might know to be false, I see no reason: it could purchase no credit to him or to his doctrine. But why might not that as well be true, as the things before al∣leaged, or as that which Gregorius Turonensis who liued sundry hundreth yeares past, writeth that there was found in a boxe of reliques, of a certaine Sainct, rootes of trees, the teeth of a Mole, the bones of Mice, and the clawes of Beares, which were worshipt for holy reliques. But of these iuglings I will write no more at this present, God may giue occasion hereafter more largely to intreate of them. At these things we may wonder, but yet we do not ouermuch meruaile and wonder at them, for that the spirit of God by Saint Paule hath foreshewed vs, that the time would come, when men should turne away their eares frō the truth, and be giuen to fables: and that the comming of Antichrist should be by the effectuall working of Satan, with all power and signes, and lying wonders, and in all deceiueablenes of vnrighteousnes, among thē that perish, because they receiued not the loue of the truth that they might be saued, therefore God should send them a strong delusion to beleeue lyes, that all they might be damned which beleeued not the truth, but had pleasure in vnrigh∣teousnes. Whereas you request that he that shall answere this your pamphlet, will do it briefely, orderly, and seri∣ously, I will indeuor to do the two last as God shall inable me. But concerning breuitie, I will vse my libertie, and peraduenture more largely lay downe your absurdities, then you would be willing I should do. But whereas you

say, that you make this request, for that you perceiue that the Protestants cannot answere with breuitie, because their religion lacketh both certaintie and perspicuitie: I say that with one breath you do vtter two vntruthes, or to speake plaine English, lyes. The first that we cannot an∣swere with breuitie, which how vntrue it is, let it be tried first by the briefe and pithie answeres of that great learned man Doctor Fulke: who answering many of their bookes, which yet to this day stand vndefended, how briefely and pithily he answered the same, let any man that hath but a graine of indifferent iudgement, consider and iudge. And particularly I referre them to his answere to Rishtons chal∣lenge, and to Allens booke of Purgatorie, both in one vo∣lume: yea many times in his writings he called them from long and impertinent discourses, to short syllogismes, whereunto he could neuer bring them. How closely that pretious Iewel and excellent ornament of this Church of England did hold himselfe to the matter, and how vnlike he was to Doctor Harding in his long discourses and di∣gressions, who in his booke intituled, A detection of lyes, &c. discoursed two hundred and sixe whole sides of paper, onely in preambles and prefaces, before he once stept into his matter, as Maister Iewel truly told him; let the vpright reader indifferently iudge. The like I may say of that wor∣thie man of famous memorie, Doctor Whitakers, who how briefely, soundly, and learnedly he hath answered Cam∣pion, Saunders, Duree, Stapleton, William Reynolds, and Bellar∣mine, any man that hath an incorrupt eye may see and dis∣cerne. And if T. W. be the author of this pamphlet (as I no∣thing doubt but he is) he may remember that one which had conference with him, did write a briefe epistle vnto him, and did therein set downe short syllogismes concer∣ning the controuersies of prayer to Saints, and the sacri∣fice of the Masse, and required to haue the like short syllo∣gismes set downe of him for the defence of his assertions, and could not receiue one, but a long tedious discourse concerning prayer to Saints, which was confuted, and neuer defended. But whether answers be briefe or long,

it maketh no matter, so that they be learned, sound and true, to the effectuall confuting of the errour, and satisfy∣ing of the reader. Now as touching certaintie which you say, but do not shew, that our religon lacketh: I answere and auonch that out Religion is farre more certaine; con∣sonant, and agreeable to it selfe, then the doctrine of the Church of Rome is: the which if I do not effectually proue hereafter in place more conuenient, I will not require any man (to vse your owne words) to accept, or affect it. But with what forehead can this man charge our doctrine with want of perspicuitie, seeing he cannot be ignorant how obscure, darke, and intricate the popish religion and doc∣trine is; as may appeere by their manisold, both turious questions, and intricate distinctions, which be their chiefe shifts, to elude the plaine truth. And if any would see how darke the doctrine and writings of Papists are, let him looke into the Schoolemen, Tho Aquine, Io. Scotus, Alex∣ander de Hales, Gabriel Biel, and many such other, amongst whom he may finde as much certaintie, vnitie, and perspi∣cuitie of doctrine, as he may in holl. But how we study for perspicuitie, and seeke to make all matters plaine, both in our preachings, and in our writings, auoyding all curious questions, and intricate and needles distinctions; we ap∣peale to the consciences of all that reade, and heare vs. As touching your method concerning errours in doctrine, and inordinate affections in maners, if you can prooue that our wits be inueigled with them, and our liues stained with these, more then we can prooue euen your holy Fa∣thers the Popes, forsooth Peters successors, and Christes vicars haue been, you shall winne the victorie, You seeme to attribute too much to our very naturall faculties, to the iudging and discerning of truth proposed, not considering the corruption of our naturall faculties by sinne, how both the minde is blinded, and the will peruerted. Our Sauiour Christ saith, The light shineth in darknes, and the darke∣nes comprehendeth it not: Saint Paul saith, that animalis homo, the naturall man perceiueth not the things of the spirit of God, for they are foolishnes vnto him: neither can

he know them: because they are spiritually discorned. But of this I forbeare to speake any more, and also will leaue the other wait words in your letter, and do come vnto your articles of faith.

The Pamphlet. The first article concerning knowledge and faith. The Protestants haue no faith nor neligion.

THe Protestants haue no faith, no hope, no charitic no repentance, no justification, no Church, no altar, no sa∣crefice, no Priest, no Religion, no Christ: the reason is; for if they haue then the world was without them; for a thousand yeeres (as they themselves must needs confesse: vid elicet all the time their Church was eclipsed) and 1500. as we will proue by all records of antiquitie, as Histories, Councels, monuments of ancient Fathers: Whereby it plainely appeaneth, that the syna∣gogue of the Iewes was more constant in continuance, and more ample for place, then the Church of Christ: For they haue had their s••nagogue visible in di••ers countries, e••en since Christ's death and passion euen vntill his day; which is the very path to lead man into Atheisme, as though Christ were not as yet come into the world, a whose admirable promises, are not accomplisheds b whose assistance hath failed in preseruing his Church, vnto the worlds end c whose presence 〈◊〉〈◊〉 absent many hundred years, be∣fore the finall consummation: and consequently they open the gap to all Machiuillians; who say that our Sauiour was one of the deceiuere of the world, promising so much concerning his Church and performing so little.

Answere.

LOoking in this first article to haue found a syllo∣gisme, which this worthie writer vseth in some articles following, but heere for want of a good medium (as it may seeme) to frame one by, hath omitted, I found a false assertion, and a foolish probation. The asser∣tion,

that we haue no faith. Haue we no faith? The Deuils haue some faith: Saint Iames saith, The Deuils beleeue and tremble, and haue we no faith? we are much beholden vnto you for your charitable opinion of vs. You are by the doctrine of Saint Paule, not to thinke so euill, but to hope the best of them that professe Iesus Christ, and his holy Gospell. But to this your false and slaunderous asser∣tion, I will oppose a true affirmation and confession. We beleeue all that God hath deliuered to vs by Moses, the Prophets, and Apostles, in the old and new Testament: yea we beleeue the contents of the Creeds of the Apostles, Nicene, and Athanasius: and yet haue we no faith? We hope to passe hereafter from death vnto life, and to be parta∣kers of that kingdome of glory, which God hath promised, and Iesus Christ hath purchased for all those that truly be∣leeue in him. We trust that we haue charitie, and loue both towards God and man, although we confesse not in such full and perfect measure as we ought to haue: we with Saint Iohn say, He that loueth not his brother abideth in death. We acknowledge repentance to be one of those chiefe heads wherein the summe of Christianitie is com∣prised. Saint Marke setting forth the summe and substance of Christes doctrine, comprehendeth it in these two, Re∣pent and beleeue the Gospell: so did Saint Paule, witnes∣sing both to the Iewes, and to the Grecians the repentance towards God, and faith towards our Lord Iesus Christ. We beleeue to be iustified not by our owne works of righ∣teousnes (which we vnprofitable seruants, and prodigall children haue done) nor by the merits of any Saints in heauen or in earth, but by the mercies of God, purchased vnto vs by the blessed and bloudy merits of Iesus Christ, and applied vnto our soules by the hand of faith, by the which Christ doth dwell in our harts, and is made ours. We beleeue that we are true members of that holy Ca∣tholike Church, which is Christes mysticall body, and whereof he is the head: which is his spouse, and he the bridegroome: which is his flock, and he the shepheard: which is the heauenly Hierusalem the Mother of vs all:

finally, which is the number of Gods elect and chosen peo∣ple, that shall rest with Abraham, Isaac, and Iacob, in the Kingdome of Heauen. And we know that we haue per∣ticular and visible Churches, wherein Gods word is more truly preached, the Sacraments seales of the word, are more purely ministred, and Gods name more faithfully inuocated and called vpon, then in any or all the Romish Synagogues. Indeede we haue no Idolatrous altars, to offer either carnall or externall sacrifices vpon, as though Christs sweete smelling sacrifice were not yet offered: but we haue Mensam Domini the Lords Table, whereupon we minister the Supper of Christ, which is a holy Sacra∣ment of Christs body and bloud giuen for vs, a memoriall of his death and passion, and a pledge of our redemption and saluation purchased thereby. We haue that sweete smelling and sufficient sacrifice, which Iesus Christ by his eternall spirit offered without fault vnto God, to purge our consciences from dead workes to serue the liuing God. As for the sacrifice of the masse, as being iniurious to the said sacrifice of Iesus Christ, which he once, for all, and for euer offered vpon the Altar of the Crosse, we deny, and defie. We haue no thauen nor greased priests to offer the said false and forged sacrifice of the Masse: but we haue priests, pastours, or ministers, howsoeuer we terme them, according to the ordinance of Christ, to preach his holy Gospell, and to administer his sacraments to his Church. We haue and vse that religion which hath the testimonie of the law & prophets, and wherein the true worship and seruice of God, according to his will reuealed in his ho∣ly word is contained: your 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and superstition we flee and forsake. Finally, we haue that Christ, which came into this world to saue sinners, and which is that Lambe of God, that taketh away the sinne of the world, whom we acknowledge more soundly to be our onely high prophet, to instruct vs in the will of his father, whose onely voyce we must heare; our onely high priest, with the sacrifice of his body and bloud once offered to redeeme vs, and re∣concile vs vnto God; our onely mediator and intercessorto

sit for euer at the right hand of God to make interces∣sion for vs; and our onely high king, to deliuer vs out of the hands of our enemies, to giue lawes vnto our consci∣ences, and to rule vs with the scepter of his holy word, then the Pope, and all his adherents doe. This our true confession whereunto God and our consciences be wit∣nesses, we oppose to your false and slaunderous obtrecta∣tion and accusation, saying with Saint Paul, We passe very little to be iudged of you, or of mans iudgement: and with him also exhort you not to iudge before the time, vntill the Lord come, who will lighten things that are hid in darkenes, and make the counsels of the harts manifest, and then shall euery man haue praise of God. Further I doe exhort you that take vpon you so seuerely to censure and iudge others, carefully to take heede to your selues, that you haue not a false faith grounded not vpon Gods promises, contained in his word; but vpon mans deuises and traditions, which as Epiphanius saith, as worse then no faith. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: and that you be not voyde of true hope, by teaching the doctrine of doubting (where∣of I shall speake hereafter) and by fearing to be after death throwne into the firie torments of purgatorie: and that you want not true charitie, in iudging so falsely and ma∣liciously, and persecuting vs so cruelly, as you vse to doe, when time and power serueth you: and that you haue no true repentance, nor remorse of conscience for sinne, in persisting so, obstinately in damnable doctrine, and abo∣minable idolatrie: and that by leaning to your owne righteousnes, and the merites of other men, which were sinners themselues, you lose not that true iustification which is the righteousnes of God, by the faith of Iesus Christ vnto all and vpon all that beleeue, which is onely able to stand and discharge vs, before the iudgement seate of Iesus Christ, and is the onely strong staffe to leane vp∣on, to leap ouer the ditch of damnation, and beware (I say) that you leaning vpon the weake reede of your owne merites and others, fall not into the middest thereof, from which there is norising: take heede you be not of the ma∣lignant

Church, which heareth not the voyce of Christ, and wherein that man of sinne, and sonne of perdition sitteth and raigneth: and that you haue not such Idola∣trous altars, as Ieneboam had, against which the man of God cried, and vpon which the like iudgement of God fell, as hath done vpon yours now: And that you haue not a false forged sacrifice, which appeaseth not, but daily pro∣uoketh Gods wrath against you, and that you be not without priests to teach the law of God truely, but haue swarmes of such priests, as say not where is the Lord, and know not God, but prophesie in Baal, which haue gone out of the way, and haue caused many to fall by the law, &c. Beware that you be not without religion, remem∣bring the saying of Lactantius: Quare non est dubium, quin veligio nulla, sit, vbicunque simulachrum est: that is, wherefore there is no doubt, but that there is no religion, whereso∣euer an Image is. Finally, I say againe and againe, beware that you forsake not the true Christ, and worship Anti∣christ, sitting in the westerne Babylon built vpon seuen hilles, which in the dayes of Saint Iohn raigned ouer the Kings of the earth: wherefore be not so rash in iudging so hardly and vncharitably of others, but examine and iudge your selues, that you be not iudged of the Lord. But I now come to your pithie probation of this your vn∣charitable and shameles assertion. The reason you say is: For if they haue, then the world was without them for a thousand yeares (as they themselues must needes confesse, videl. all the time their Church was eclipsed) and for 1500. as we will proue by the testimonie of all records of an∣tiquitie, &c. Whereunto I answere, that if we take the world in that sense, which the scripture sometimes doth, for the multitude and societie of them, whereof the Diuell is prince: which hateth Christ and his true disciples, which is set vpon wickednes: for the which our Sauiour Christ refused to pray saying, I pray not for the world: and where of Iudas (not Iscariot) did say, what is the cause, that thou wilt shew thy selfe to vs, and not vnto the world? In this sense I may grant that the world hath not had these

gifts of Gods grace these thousand yeares, and put another thousand and more vnto them. But if we take the world more generally for this great globe, and all the inhabi∣tants thereof, then proue by the testimonie of all antiqui∣tie that the doctrine which we teach and professe hath not been these 1500. yeares in the world, and we will yeeld, and you shall winne the victorie. But it is vsuall with you and your fellowes to make great and braue bragges to amaze the simple and ignorant; and to bring small and poore proofes (as you doe here none at all) to perswade the wise and learned: great braggers are no great doers. In deede we confesse that the Church is well compared by Saint Augustine to the Moone. For as the Moone receiueth her light from the Sunne: so doth the true Church receiue her light from Iesus Christ the sunne of righteousnes. And as the Moone is sometimes in the full, and shineth in full brightnes, and sometimes is in the waine, and sometimes is eclipsed, and doth little appeare: euen so the Church is sometimes in the full, and shineth in full brightnes and glorie as in the Apostles times, and diuers hundreth yeares after it did: sometimes it is in the waine and eclipsed, as for many hundred yeares last past it hath been, in which that Apostasie from the faith is come, which Saint Paul by the spirit of God foreshewed, and the euent hath proued by Mahometisme in the East, and Papisme in the West. During which time although the Church hath been driuen into the wildernes, and the light of true doctrine (which is the soule of the Church) hath been eclipsed, yet they haue neuer vtterly perished. For in all ages God in mercie hath reserued a remnant ac∣cording to the election of grace, by whom the light of his truth hath been preserued, and in whom those admirable promises of his mercie haue been performed. These haue been, not proude Popes treading vpon Emperours neckes, deposing them from their Crownes and Kingdomes, ray∣sing bloudie battels, and pouling and spoyling Christian countries with greeuous and horrible exactions and de∣uises, as might be shewed: not carnall Cardinals Princes

peeres, hauing 200. and 300. benefices apeece, as Gerson and Clamangis Parisian Doctors before named doe af∣firme, not popish blinde prelates, Abbats, Monkes, priests, &c. wallowing in all worldly wealth, and for the most part in great filthines of life, as hereafter I will shew: but such as the Apostle speaketh of, that haue been tried by mockings and scourginges, yea by bondes & prisonment, which were stoned, hewen asunder, tempted, slaine with the sworde, wandred vp and downe in sheepe-skinnes, and in goates skinnes, destituted, afflicted and tormented, whom the world was not worthie of, which wandred in wildernesses and mountaines, and dennes, and caues of the earth. Such were those good people (in the time of the foresaid apostacie) the Waldenses and Pauperes de Lugduno dispersed in diuers countries, as namely Calabria, Sauoye, Prouence in Fraunce, of whom many both long agoe in sundrie places and diuers times were burned, as it is writ∣ten in the old booke called Fasciculus Temporum: and also of late yeares were most cruelly and vnmercifully perse cuted in Merindoll, the valley of Angrone, Luserne, and Saint Martin: Such were they that were called Begardi, of whom to the number of 114. were burnt at Paris, as the foresaid booke Fasciculus Tempo. sheweth. Such were they that were called Albingenses inhabiting especially about Tholossa in Fraunce, of whom by the procurement of that false Frier, and superstitious Hypocrite Dominicus an hundreth thousand were destroyed, as writeth Ber∣nardus Lutzenburgus, and an 180. were together burned, as both Antoninus the Arch-bishop of Florence writeth, and Bellarmine himselfe confesseth. Such were they of whom Albertus Crantius writeth, which in Sueuia pub∣likly preached, that the Pope, Bishops and prelaces were heretikes and Simoniakes; that the begging Friers did peruert the Church with their false preachings, for the which they were persecuted and some burned. Such were they in Bohemia and Morauia in great number, with whom Aeneas Syluius (who was Pope called Pius the se∣cond) hauing had conference, writeth thus of one of them.

Finitis sermonibus istis assurrexit vnus de primoribus Thabo∣ritarum, & animo satis inflato, quid tu nobis, inquit, apostoli∣cam sedem tot verbis amplificas? Nos Papam & Cardinales anaritiae seruos nouimus, impatientes, inflatos, tumidos, ven∣tri ac libidini deditos, ministros scelerum, diaboli sacerdotes, & Antichristi praecursores, quorum deus venter est, pecunia caelum. That is, when these speeches were ended, there did rise vp one of the chiefe of the Thaborites, and with an hautie minde said, What dost thou amplifie to vs in so ma∣ny wordes the Apostolicall seate? we know that the Pope and the Cardinals be slaues to couetousnes, imputient, proud, arrogant, giuen to the bellie, and filthie lust; the ministers of wickednes, the priests of the diuell, and the forerunners of Antichrist, whose God is their bellie, and whose heauen is money. Such also was Arnoldus Brixianus, persecuted by that proud English Pope Adrian the fourth, anno 1155. Iohn Rochetailada burnt at Auinion by Pope Clement the sixt 1345. Michael Cesenas burnt 1322. Iohn Wickliffe, who died 1387. and after his death his body was burnt. Two Franciscan Friers burnt at Auinion by Pope Innocent the sixt 1354. Two others burnt at London 1357. William Swinderby burnt 1401. William White burnt 1428. Peter Clarke, and Peter Paine 1433. persecuted and forced to flee into Bohemia. Thomas Rhedonensis burnt at Rome 1430. Mattheus Palmerius burnt at Florence, as witnes∣seth Sabellicus. Dulcinus of Nouaria and Margaret his wife burnt about the yeare of our Lord 1304. Iohn Hus and Hierome of Prage burnt at Constance 1415. 1416. Hie∣romus Sauonarola burnt at Florence 1499. These and many such other that might be produced with their faith∣full fauourers and followers, were the true Church of God, in whom his mercifull promises were performed. These are they that haue mourned in Zion, that haue la∣mented and cryed for all the abominations that haue been don in Ierusalem, or rather in Rome, that were killed for the word of God, and for the testimonie which they maintained, and which came out of great tribulation, and haue washed their robes in the bloud of the Lamb. But

these now haue beautie for ashes, the oyle of ioy for mour∣ning, the garment of gladnes for the spirit of heauines, and are trees of righteousnes, the planting of the Lord, in whom he is glorified, they be now vnder the altar, and are in the presence of the throne of God, and serue him day and night in his temple, and he that sitteth on the throne doth dwell among them, neither doth the sunne light on them, neither any heate. But this man will say, that these were condemned and punished by the Church for heretikes. I confesse they were so, euen as the Prophets of God, Christ our Sauiour, and his holy Apostles were before them condemned by the prelates and priests of the Church of Israel, which caried the countenance of the Church of God, as much and more rightly then the Pope and his prelates now doe. Neither were these so few in number, but that by confession of some popish writers, the Romish false faith was sometimes in danger to haue been subuerted by them. Wernerus a Charterhouse Monke of Colen in his foresaid booke called Fasciculus temporum writeth thus: Fuerunt nihilominus postea quidam subtilissi∣mi haeretici, qui istam haeresim Waldensium defendere cona∣bantur, & plura regna & populos deceperunt: that is, notwith∣standing there were afterwards some most subtill here∣tikes, which went about to defend this heresie of the Wal∣denses, and deceiued (or rather truely instructed) many kingdomes and nations. And againe, hauing made men∣tion of certaine popish doctors in those dayes, as Hugo Cardinalis, &c. he hath these words: Quos diuina bonitas misit pro fidei defensione, alioquin tota pene fides perijsset prop∣ter haereticorum multiplicitatem, & subtilitatem simul & potentiam: that is, whom God sent for the defence of the faith, for otherwaies it had like wholy to haue perished by reason of the multitude, subtiltie and power of here∣tikes. It appeareth by the testimonie of this popish Monke, that in those dayes there were verie many of them whom he falsely calleth heretikes. And whereas these de∣tested the enormities and abominations of the Church of Rome, and maintained the same substantiall and fun∣damentall

points of doctrine that we doe, (as it appeareth by the articles obiected vnto them that they did) how doth this man say that our religion was not these 1500. yeares in the world? It was in the world, but hated of the world, which hated Christ: yet was it constantly confessed euen to death of them whom God the Father hath giuen to Christ out of the world. Hereby it may sufficiently ap∣peare, that the Synagogue of the Iewes hath not bin more constant in continuance, nor more ample in place, then the true Church of Christ hath been. In deede it may be, that the Synagogues of the Iewes haue continued in some certaine places more constantly, then the true Churches of Iesus Christ haue done: Yet hereupon it doth not follow, that either Gods admirable promises haue not bin perfor∣med, or that the true Church hath perished. It is not the Synagogue of the Iewes, but the true Church of God, that is clothed with Christ the sun of righteousnes, treadeth vn∣der her feete earthly things, which be mutable as y^e moone, and is adorned with the Doctrine of Christs twelue Apo∣stles, which is forced to flee into the wildernes. Chrysostome saith well: Ecclesia est tabernaculū à deo fixum non ab homine: ab vno loco in alium fugit, sed non à pietate ad impietatem fugit. that is. The Church is the tabernacle which God hath pight and not man, she fleeth from one place to another, but she neuer fleeth from godlines to impietie and wickednes. As Barrabas found here more fauour with the prelates and priests of Iudah and Ierusalem, then Iesus Christ the son of God did: So the Popes and Iewes Synagogues haue found more fauour, and more quietly rested in this wicked world, then the true Church of Iesus Christ hath done. As euen in Rome the Iewes, professed and open enemies of our Sa∣uiour Christ, haue had and yet haue their Synagogues, and liue (paying their tributes) in as great quietnes and safetie, as the Curtizans & Whores of Rome do, which pay yearely to the Pope twentie thousand duckates. It is written in the pontificall, that at the coronation of the Pope, and in his procession to y^e Church of Laterane, the Iewes vse to meete him, and making curtesie do offer the law to him, to whom

he giueth a gentle answere. But whereas the foresaid Arnol∣dus Brixianus a great learned man reproued the errors and enormities of the Church of Rome, Adrian the foure our proud countriman (who rebuked the Emperor for holding his wrong stirrop) would not go vp to the Church of Late∣rane to be consecrate, vntill he were driuen but of Rome. There was also one Arnulphus in Rome a godly mā, whom many of the inhabitants thereof acknowledged for a true disciple of Christ, that was there murthered by the priests for inueighing against their wickednesse. Also in a towne neere Rome called Pole, the lord thereof with many others were counted heretikes, for saying that none of them which followed Peter were y^e true vicars of Christ, but such as fol∣lowed the pouerty of Christ. These Pope Paulus the second persecuted and contumeliously intreated, as Platina and Sabellicus doe write. Hereby we see that it is a thing more allowable in Rome, to denie Christ as the Iewes doe, then to meddle with the Popes triple crowne, or to reproue his pride, and enormities.

This our doctrine of performing Gods admirable pro∣mises not in proud Popes, and wicked worldlings, but in the faithfull which feare God, tremble at his word, and are for the most part hated and persecuted in the world, doth neither shew the path to Atheisme, nor open the gap to Machiuilian deuises, which by the testimonie of some papists themselues are no where sooner learned then in that schoole, wherein T. W. the author of this slanderous li∣bell, hath bin (as I suppose) too much and too long trained. I meane the schoole of Iesuites, of whom William Watson a popish secular priest in his booke of Quodlibets lately pub∣lished doth thus write; Many Atheal paradoxes be taught in the Iesuites conclaue, or close conuenticles. Aga. Questionles the Iesuits want neither art nor euill will, nor yet malitious meanes to effect it, as hauing vsed from the beginning more Macha∣uilian deuises, and Atheal practises in secret conference by their inferior agents with schismatikes, yea and with our common aduersaries, then with catholikes. Againe: It must needes fol∣low, that there is not a Iesuite in all England this day, but

hath a bitter smack of father Parsons impiety, irreligiosity, treachery, treason, & Machiuilian Atheisme. Again neither Machiuel, nor any that euer yet was in Europe came neere vnto the Iesuites for Atheal deuises to preuent the stopples of their stratagems, and to further their proceedings. Againe: But I call them Iesuiticall (that is, the faction of the Iesuites) by abbreuiation to auoyde circumlocution, in one word expressing them to be a factious, seditious, ambitious, auaritious, treacherous, traiterous, Machiui∣lian, Atheall consort, that abusing the rules of their socie∣tie, &c. By the iudgement of this popish priest, let the good reader consider who they be, that shew the path to Athe∣isme, and open the gap to Machiuilian deuises.

The Pamphlet. The learned Protestants are Infidels. 2. Article.

WHosoeuer buildeth his faith vpon his owne priuate and singular exposition of Scripture, is an Infidel. But all Protestants in England build their faith vpon their owne priuate exposition of Scripture: Ergo, all the Prote∣stants of England are Infidels. The Maior cannot be denied: be∣cause faith must be infallible, and impossible to be either erroni∣ous or changeable: but faith which is builded vpon priuat expo∣sition of Scripture, is subiect to error and change, and conse∣quently vpon better aduice and consideration may be altered.

The minor I proue: for either they build their faith vpon their owne priuat opinion, in expounding of Scriptures, the expo∣sition of the Church, the Fathers, or Councels: but not vpon these three: Ergo, vpon their owne priuate exposition.

Some Protestants allow the Fathers, and their expositions, so farre forth as they agree with Gods word, and no farther: but this is nothing else but to delude the world; for what meane they when they say they will allow them so far forth as they agree with

the Scriptures? Meane they perhaps, that if the Fathers bring Scriptures to proue any poynt of Religion now in controuersie, to allow that poynt as true? If so, why then reiect they S. Augustine and other Fathers, who bring Scripture to proue prayer for the dead? yea and all controuersies almost in Religion, the Fathers proue by Scriptures when they dispute vpon them. Or perhaps they meane to admit the Fathers, when they alleage Scripture, but such as euery Protestant shall allow of, so it be conformable to their fancies, and fit their new coined Gospell: and in this sense who seeth not, that euery paltry companion will make him∣selfe, not only expositor of Christs word, but also will prefer his exposition before all ancient Fathers, when they daunce not after his pipe, and consent not with his heresies.

Answere.

HEre we haue a syllogisme, to the Maior or first proposition whereof, I answere, that they which vniuersally in all matters and doctrines of salua∣tion doe follow priuate and false expositions of the Scrip∣ture be Infidels: but in some places of Scripture a man may follow a priuate and false exposition of the Scripture, and beleeue the same to be true, and yet be no Infidel. Hilarie followed a priuat and false exposition of the place, Come behind me Sathan: and Ambrose of Peters deniall of Christ, and Hierome in like manner of Peters dissembling with the Iewes, Galat. 2. yea, and all the Fathers haue in sundrie places of Scripture followed priuat, and vntrue expositions, and haue beleeued the same to be true, and yet they were no Infidels. Saint Augustine saith well: Quis∣quis igitur Scripturas diuinas, &c. Whosoeuer therefore doth thinke himselfe to vnderstand the holy Scriptures or any part of them; so that by that his vnderstanding, he doth not edifie and build this double loue of God and of his neighbour, doth not yet vnderstand them. But whoso∣euer doth draw such a sense or exposition from them, as may be profitable to the edifying of this loue, and yet doth

not deliuer that which he whom he readeth shall be pro∣ued in that place to hauement, is not dangerously or wic∣kedly deceiued, neither doth he at all lye. And againe, Sed quisquis in Scripturis aliud sentit quam ille qui scripsit, il∣lis non mentientibus fallitur: sed tamen vt dicere coeperam, &c. But whosoeuer in the Scriptures doth conceiue any other sense, then he that did write it did meane, he is deceiued although the Scriptures doe not lye: yet as I began to say, if he be deceiued by that sense which doth edifie loue and charitie, which is the end of the commaundement, is so de∣ceiued, as if a man missing and leauing his way, yet goeth by the field thither, whither the way doth leade him. Here∣by you may perceiue that euery one which followeth a priuate or false exposition of some place of the Scripture is not an Infidel.

But to leaue this, and to come to your Minor or second proposition, I anouch the same to be false, and doe deny that we build our faith vpon priuat or false expositions of the Scripture. We say with S. Peter, that no prophesie of the Scripture is of any priuat interpretation. But we are to take that sense which the holy Ghost intendeth and mea∣neth. And we say, that many things be most plaine and e∣uident in the holy Scriptures, so that the simpliest may vn∣derstand them, and get knowledge and comfort by them. So Chrysostome saith: An ista aliquam expositionem deside∣rant? annon clara sunt, etiam vehementer stupidis: i. Doe these neede any exposition? are they not cleere and mani∣fest, euen to those that be very dull. So Saint Augustine saith, Quadam in Scripturis tam manifesta sunt vt potius au∣ditorem quam expositorem desiderent: i. There be some things in the Scriptures so manifest, that they require rather a hearer, then an expounder. So saith Iustinus Martyr: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Marke and giue heede to those things which I shall recite, out of the holy Scrip∣tures, which neede not to be expounded, but onely to be heard. And whereas we confesse that there be some things hard in the Scriptures, wee say that the same are to be

vnderstanded and expounded by conferring them with other places of the Scriptures. And that no forraine or priuate exposition is to bee brought to them, but that which is gathered out of the Scriptures themselues. So Chrysostom saith: Scriptura seipsam exponit, & lectoremer∣rare non sinit: that is, the Scripture expoundeth it selfe, and suffereth not the reader to erre. Againe, Semper enim quando quid obscurum loquitur seipsum iterum interpretatur. Whensoeuer Paul doth speake any thing obscurely, he doth alwayes expound himselfe. So saith Saint Augustine, Magnifice igitur & salubriter, &c. that is, The holy Ghost hath so excellently and holesomely tempered the holy Scriptures, that with plaine places, he doth put away hun∣ger, and with obscure places take away lothsomnesse. For there is nothing gathered from those hard places, which is not to be found most plainely vttered in others. So Saint Basil saith: Quae ambigua sunt & tectè dicta esse in quibus∣dam diuinae scripturae locis videntur, ea ab alijs locis manifestis declarantur: that is, What things be doubtfull, or seeme to be couertly spoken in some places of the holy Scripture, the same are expounded by other plaine places. Againe: Ecce nunc audi ipsam seipsam declarantem scripturam. Be∣hold now, heare the Scripture expounding it selfe. So also saith Irenaeus, Ostensiones quae sunt in scripturis non possunt ostendi nisi ex scripturis: that is, The expositions which be in the Scriptures cannot be shewed but out of the Scrip∣tures: So Theodoritus saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Thou needest no strange exposi∣tion. For the Euangelist expoundeth himselfe. So Hilarius saith: Dictorum intelligentia aut ex praepositis aut ex conse∣quentibus expectetur: that is, The vnderstanding of the sayings is to be looked for either of those things which goe before, or those that follow after. So Clemens saith: Ex ipsis scripturis sensum capere veritatis oportet. From the Scriptures themselues we must take the sense and exposi∣tion of truth. Finally, so Pope Pius the second: Ab ipsa scripture recipiendus est sensus veritatis: that is, The vnder∣standing of the truth is to be receiued from the Scripture

it selfe. Now how carefully and diligently we endeuour to doe this, that is to expound the holy Scriptures truely and sincerely, by the Scriptures themselues, God know∣eth, our writings and sermons doe shew, and the conscien∣ces of those that reade and heare them can witnes with vs. And this is also an argument hereof, that you cannot bring forth any places of the Scriptures which we falsely expound, or seeke violently and wickedly to wrest from the true and simple sense of the holy Ghost, contained in the holy Scriptures. The which this cauiller should haue done, and thereby declare how we builde our faith vpon priuate and false expositions. But let vs see and examine his proofe of his Minor, which is, that because we builde not our faith vpon the exposition of the Church, the Fa∣thers, or Councels; therefore we builde vpon our owne priuate expositions. I answere, that although we reuerence the iudgement of the true Church of God, the holy Fathers and Councels, yet by this that I haue before alledged it plainely appeareth, that we are to fetch the sense and ex∣position of the Scriptures, not from them, but from the Scriptures themselues. And whereas you by the Church doe meane the Romish Church, I will shew hereafter that she hath corrupted and falsely expounded the Scriptures. As touching the Doctors, we are not bound vnto their ex∣positions, which sometimes be not sound, and sometimes differ among themselues: Yea Cardinal Caietanus plainely auoucheth this, and doubteth not to bring sometimes sen∣ses and expositions to the Scriptures which be not in all the Doctors. His words be these: Nullus itaque detestetur nouum sacrae scripturae sensum; ex hoc quod dissonat à priscis doctoribus. Sed scrutetur perspicacius textum ac contextum scripturae, & siquadrare inuenerit, laudet Deum, qui non alliga∣uit expositionem scripturarum sacrarum pristorum doctorum sensibus, &c. that is, Let no man hereupon detest or dislike a new exposition of the holy Scripture, because it dissen∣teth from the ould Doctors. But let him more sharpely search the text and Coherence of the Scriptures, and if he finde it to agree therewith, let him praise God, who hath

not bound the exposition of the holy Scriptures to the senses and expositions of the ancient Doctors. Yea Bishop Fisher a great patrone of the Popes doubteth not to af∣firme, that many things in the Gospel and other Scriptures be now more exactly discussed, and more plainely vnder∣stoode, then they were of old time of the Fathers, and that there be yet many obscure and hard places, which will be much better vnderstoode of the posteritie: where∣by it appeareth that his Iudgement was, that the exposi∣tion of the Scriptures is not to be tyed vnto the Fathers, and then much lesse to the Councels, which doe not ex∣pound in order the bookes of the Scriptures (as the Fa∣thers did) but onely examined some places, and discussed some Doctrines which were in controuersie. Moreouer, whereas Saint Augustine in his foure bookes de doctrina christiana entreateth largely of the exposition of the Scriptures, and giueth many good and learned lessons concerning the same, and namely seuen rules of Ticonius the Donatist which he commendeth, and calleth them keyes to open the Scripture, neither he nor Ticonius doe make mention of these rules, which the author of this pamphlet doth here set downe, nor referre vs vnto them. Therefore these be new coined rules of your owne, voyde of the testimonie of antiquitie. But that the Christian rea∣der may see, who they be that builde their faith vpon pri∣uate and false expositions of the Scripture, let vs come to the examination of some particular places of the Scrip∣ture, and see who they be that follow priuate and false ex∣positions. The wordes of our Sauiour Christ: drinke ye all of it, they expound that Christ spake them onely to his Apo∣stles, which (as they terme them) were priests: and there∣fore this bindeth priests to drinke of the Cup, but not the lay people. So saith Iohn Fisher the Bishop of Rochester: Bibite ex eo omnes. Quae verba proculdubio solis erant dicta sacerdotibus, quibus & potestas tum fuerat collata conficiendi sacramenti, nimirum hijs verbis, hoc facite in meam commemo∣rationem: that is, Drinke all of this, which words without all doubt were spoken onely to priests, to whom power

also was giuen to make the Sacrament, that is, by these words, doe this in remenbrance of me. The same in effect wrote Cardinall Hosius, Doctor Harding, Andradius, Aene∣as Siluius, and others. This exposition although peraduen∣ture it wil not be counted priuate, for that it is maintained by so many great men, yet it is a very false & absurd expo∣sition, and easily to be discerned by any simple man. For if these words, Drinke ye all of it, were spoken onely to priests; then likewise these, Take ye, eate ye, were spoken onely to priests. And so by your wise exposition, as none but priests, by these words are bound to drinke of the Cup: so none but priests are bound to take and eate the bread, as it was the manner and custome of the common people in Liuonia not to receiue this Sacrament at all, as Gerson writeth. But if our Sauiour Christ did speake the one to all, both priests and people, why not theother? If the one doe binde all, why not the other? Moreouer Saint Paul deliuering to the Corinthians the Supper of our Sauiour Christ, according to the institution which he had receiued of Christ, deliuered not onely the breade but also the Cup to the whole Church of Corinth, which I suppose you will not say were all priests. This Cup is the new Testament in my bloud. As often as ye shall eate this breade, and drinke this Cup, ye shew the Lords death till he come. Wherefore whosoeuer shall eate this bread, and drinke the Cup of the Lord vnwor∣thily shall be guiltie of the bodie and bloud of the Lord. Pascha∣sius expoundeth these words thus: Bibite ex hoc omnes, hoc est, tam ministri quam reliqui credentes: that is, Drinke ye all of this, that is to say, both ministers and the rest that beleeue. The glosse as it is alledged by Cassander thus. Bibite ex hoc omnes scilicet sine personarum acceptione: that is, Drinke ye all of this, that is, all without respect of persons. So doth Chrysostom: Omnibus vnum corpus proponitur & poculum vnum. One body and one Cuppe is propounded to all. So saith Theophilactus: Tremendus calix pari cunctis con∣ditione traditus est. The fearefull Cup is in like sort deli∣uered vnto all. Yea this absurd exposition of theirs is con∣trarie to the practise of the Primitiue Church, and to all

antiquitie, as might be shewed, and of some Papists is con∣fessed.

But to proceede and to shew how they handle other places, I will ioyne two places together, because they doe often alleage them together to proue the Popes suprema∣cie ouer the whole Church of God dispersed ouer the whole world. The one Hosea. 1. 11. Then shall the Children of Iudah, and the Children of Israel be gathered together, and appoynt themselues one head. The other place is Iohn 10. 16. There shall be one fold, and one shepheard. These places be al∣leaged by Pope Pius the second, epist. 288. by Iohannes de Parisijs, by D. Harding, &c. expounding the same not of Christ, but of the Pope, to be this one head, and one shep∣heard. The which what a priuat and false exposition it is, I neede not greatly to shew, it is so plaine and apparant. The first place of Hosea, Saint Hierome expoundeth thus: Haec omnia fient, quia magnus est dies seminis Dei, qui interpreta∣tur Christus: i. All these things shall come to passe, because it is the great day of the seede of God, which is expounded (not the Pope) but Christ: so also doth Frier Lira. Congre∣gabuntur, filij Iudae, id est, Apostoli, &c. There shall assemble together the Children of Iuda, that is to say the Apostles: and the Children of Israel, that is to say, the heathen con∣uerted: together, that is to say, in one Church: and shall appoynt vnto themselues one head, that is to say, one Christ: So doth S. Augustine de ciuitate Dei lib. 18. cap. 28. Whose words for shortnes sake I omit. The other place is so plaine, that a Cobler by hearing or reading of it, may perceiue that our Sauiour Christ spake it of himselfe, and not of the Pope. He saith, I am the good shepheard and knowe mine, and am knowne of mine: I lay downe my life for my sheepe. Other sheepe I haue also, which are not of this fold: them also must I bring: and they shall heare my voyce: and there shall be one sheepefolde, and one shepheard. Therefore doth my father loue me, because I lay downe my life that I might take it againe. Who is so blind as seeth not these words to be spoken of our Sauiour Christ himselfe, and not of the Pope. Yet that doughtie or rather doltish Doctor, Iohannes de Parisijs is

not ashamed to say, that it is not to be vnderstoode of Christ, but of some other Minister, which should rule in his place. His words be these: Congregabuntur filij Iuda, & filij Israel, vt ponant sibi caput vnum: & Ioan. 10. fiet vnum ouile, & vnus pastor. Quod quidem de Christo intelligi non potest: sed de alio aliquo ministro quipraesit loco eius. i. The Children of Iuda and the Children of Israel shall be gathered toge∣ther, and shall appoynt themselues one head: and Ioh. 10. There shall be one fold, and one shepheard, which cannot be vnderstoode of Christ, but of some other minister that must rule in his place. Behold the absurditie of this saying and exposition, and let this cauiller, who in his questions and challenge so disdainefully despiseth our learning, con∣sider what a blind, ignorant, and vnlearned Doctor and writer this was, that so absurdly expoundeth this place, and contrarily to the plaine words denieth them to be vn∣derstoode of our Sauiour Christ, and blasphemously attri∣buteth y^t vnto the Pope, which is only proper and peculiar to Iesus Christ. Frier Lira was of better iudgement, who writeth thus: Fiet vnus pastor, id est, Christus: i. There shall be one pastor, that is to say, Christ. I will shew another place or two in like manner, expounded for the proofe of the same matter. In the booke of the ceremonies of the Church of Rome, the which I wish were in English, that our English Catholikes might see the goodly ceremonies and orders of that Church, it is thus written: Papa in nocte natiuitatis domini benedicit ensem, quem postea donat alicui principi in signum infinitae potentiae pontifici collatae, iuxta illud, data est mihi omnis potestas in coelo & in terra. Item domina∣bitur à mari vsque ad mare, & à flùmine vsque ad terminos or∣bis terrarum: i. The Pope in the night of the feast of Christs Natiuitie, blesseth a sword, for a signe of the infinit power giuen to him; which hee afterward bestoweth vpon some Prince, according to that saying: All power is giuen to me both in heauen and in earth: also, He shall rule from the sea vnto the sea, and from the stood vnto the ends of the world. Are not these sayings thinke you finely expounded of the Pope, whereof the one our Sauiour Christ himselfe spake,

and the other the Prophet Dauid prophesied of Iesus Christ himselfe? And the former of these places, Stephen the Archbishop of Patraca applied vnto Pope Leo the 10. in the Councell of Lateran, in the audience of the Pope himselfe, who thankefully accepted it, and suffered it to be published, and printed; and so to this day was neuer by any Papist disliked. By these places any man may discerne and iudge, whether this Romish prelate be not that man of sinne, and sonne of perdition, an aduersarie, that exal∣teth himselfe against, or aboue all, that is called God, or that is worshipped, sitting as God in the temple of God, shewing himselfe that he is God (of whom S. Paul before prophecied) in taking these things vnto himselfe, which Gods spirit spake properly, and peculiarly of Iesus Christ? The place of Saint Peter 1. chap. 4. Loue or charitie couereth the multitude of sinnes: they expound in this sense, that charitie maketh satisfaction for our sinnes, and couereth and hideth our sinnes before God. Iohn Fisher the Bishop of Rochester writeth hereof thus: Tertius modus est per ve∣hementis charitatis affectum. Nam vehemens vtique charita∣tis affectus peccatorum etiam expurgat reliquias, quum dicat diuus Petrus: Charitas operit multitudinem peccatorum: i. The third meanes (to purge away sinne) is by the affecti∣on of vehement charitie: for surely the vehement affection of charitie, doth also purge out the remnants of sinnes, for S. Peter saith, Charitie hideth the multitude of sinner. That this is a priuate and false exposition, a simple and meane man may see, especially if he looke vpon the place, in the Prouerbs, chap. 10. 12. from the which Saint Peter doth alleage it, and is commonly quoted in the margent. Hatred stirreth vp contention: but loue or charitie couereth all trespasses. Where Salomon sheweth, that as enuy and hatred moueth men to contention, and to blow abroad the faults of their brethren to their infamie: so loue and charitie should moue vs to couer and hide their faults and infir∣mities, and rather seeke to amend them, then to defame them: and therefore these words are not ment of satisfying for our sinnes, or couering them before God; but of the

couering of them before men. And so doth D. Bayne, Bishop of Lichfield in Queene Maries daies, expound them. What should I shew how priuatly or rather falsly they expound the places of Gen. 14. 18. touching Melchesedeck bringing forth bread and wine, and that of Malachie 1. 11. of the incense and pure offering, which in euery place shall be offered to God, by which they seeke to maintaine their Masse, and the false forged sacrifice thereof. I would haue passed these places ouer in silence, but that D. Harding doth so hardly handle vs, and so grieuously charge vs for them, in these words. The Scripture it selfe ministring eui∣dent proofe for the oblation of Christ, to his father by the Priests of the new Testament, in the institution of this holy Sacrament, in the figure of Melchisedeck, and in the prophesie of Malachie the Prophet, the authorities of the Fathers needed not to be al∣leaged, were not the same Scriptures by the ouertwhart and false interpretations of our aduersaries, wrested, and turned to a con∣trarie sense, to the hereticall seducing of the vnlearned. These be Master D. Hardings modest words. Let it therefore be examined and tried who they be that thus ouertwhart these places, and turne them to a contrarie sense. As tou∣ching the first place out of Genesis, they expound it that Melchisedeck offered bread and wine, for he was the Priest of the most high God, and that was a type and figure of the sacrifice of the new Testament, wherein Christ is offered vnto his father, vnder the forme of bread and wine. Pighius Controuers. 5. Hosius Confess. Petriconiensi. cap. 41. Who saith that this is the opinion of all the holy Doctors of the Church, that this bread and wine was offered for a sacri∣fice to God, and not for a refection to Abraham. But this both exposition and assertion is false: for both Tertullian contra Iudaeos, and also Epiphanius, Haeres. 55. expound it of his bringing forth of bread and wine to Abraham. Epiphanius saith: Abraham fuit 88. aut 90. plus minos tunc Melchisedec ipsi obuiam venit & proposuit ipsi panem & vi∣num: i. Abraham was about 88. or 90. yeeres old when Melchesedeck met him, and brought forth bread and wine vnto him. So doth Iosephus expound it: Melchisedec mili∣tes

Abrahami hospitaliter habuit, nihil illis ad victum deesse passus; simul ipsum adhibuit mensae: Melchisedech vsed hospitalitie to Abrahams Souldiers and suffered them to want no victualles, and did take Abraham to his Table. That this is the true sense it appeareth by the Hebrew word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which doth neuer signifie to offer and sacrifice, but to bring forth: and the force of truth forceth some of their owne side to confesse this to be true. Cardinal Caieta∣nus vpon this place writeth thus: Nihil cribitur hic de sa∣crificio seu oblatione: sed de prolatione seu extractione, quam Iosephus dicit factam ad refectionem victorum. Quod autem in vulgata editione subditur vt causa oblationis, erat enim sa∣cerdos dei altissimi: in Hebraeo non habetur vt causa, sed vt se∣parata clausula: that is, There is nothing here said of sacri∣fice or oblation, but of bringing forth, which Iesephus saith was done to the refection of them which had gotten the victorie. And that which in the vulgar edition is put after as a cause, for he was the priest of the most high God; in the Hebrew is not set as a cause, but as a clause separated from it. Andradius also the Iesuit doth herein forsake his friends, and acknowledgeth this to be the true exposition, his words be these: De offerendi autem vocabulo non est Kemnici quod digladeremur, cum & in correctioribus latinis exemplari∣bus, & sanctis patribus qui locum hunc Eucharistiae accommo∣undat extet proferens; atque ego cum illis sentiam qui lassos Abrahae milites, & diuturna pugnafractos Melchisedecom pa∣ne vinoque refecisse aiunt: that is, We neede not Kemnicus to striue about the word of offering, seeing that both in the best corrected Latine coppies, and also in the holy Fathers which apply this place to the Eucharist, it is, proferens brought forth, and I in iudgement agree with them, which say that Melchisedech refreshed Abrahams souldiers wea∣ried and fainted with long fight. Their exposition of the other place of Malachie is as absurd, in applying it to the sacrifice of the Masse, which is neither a pure sacrifice, nor is offered in all places. And the Fathers Tertullian, Hie∣rome, and others expound it of the spiritual sacrifices of the faithfull which they offer in all places to God. Tertullian

in three places doth so expound it, whereof I will set downe but one: Et in omni loco sacrificium nomini meo offe∣retur, & sacrificium mundum, scilicet simplex oratio de consci∣entia pura: that is, and in euery place a sacrifice shal be offe∣red to my name, and a pure oblation, to wit, simple prayer from a pure conscience. S. Ierome expoundeth it thus: Dicit orationes sanctorum domino offerendas esse, non in vna orbis pro∣uincia Iudaeae, sed in omni loco à. He saith that the prayers of the Saints shall be offered to God not in Iudea, one only prouince of the world, but in euery place. But I wil forbeare to write any more, of the peruerse exposition of this place, and wil refer the reader to that most learned conference, of that excellent ornament of this Church of England Master Doctor Reynoldes, with Iohn Harte, where he shall finde this place fully discussed, and Cardinall Allens reasons, which he braggingly calleth valida & planè bona; that is, strong and very good, fully confuted: Which booke I meruaile that neither this challenger, nor any other of our Iesuites could as yet finde leasure to confute. I might al∣ledge many moe places most falsely expounded by these Romanistes, but I will forbeare them, and will shew you one place out of the 26. of Ieremie, trimly applyed by Bona∣uenture a Seraphicall Doctor, a Bishop, a Cardinall of Rome, and a Saint canonized by Pope Sixtus the fourth, who did as holy an act in Saincting of him, as he did in building nobile admodum Lupanar, a noble stewes in Rome, as Agrippa a papist writeth. Bonauentures words be these: Septimo eleuatur Corpus Christi ad ostendendam bo∣nitatem Christi. Quae enim maior bonitas quàm quod Chri∣stus dignatur captiuus esse in altari, vnde ipse dicit in persona Hieremiae prophetae. Ecce ego in mambus vestris sum, quod bonum & rectum est in oculis vestris facite mihi. Nota quod dum aliquis dux propter suos captiuus tenetur non dimittitur nisidet magnam pecuniam. Sic nec nos Christum captiuum di∣mittere debemus nisi remissionem peccatorum nobis tribuat, & regnum coeleste ab eo accipiamus. Eleuat ergo sacerdos Corpus Christi in altari. q. d. Ecce quem totus mundus capere non potest, captiuus noster est. Ergo eum non dimittamus nisi

quod petimus prius obtineamus: that is, Seuenthly the body of Christ is lifted vp to shew the goodnesse of Christ: for what greater goodnesse is there, then that Christ vouch∣safeth to be prisoner vpon the Aultar: whereupon he saith in the person of Hieremie the Prophet, Behold, I am in your hands; that which is good and right in your eyes, doe yee vnt me. Note that when any captaine is kept priso∣ner for his people, he is held prisoner, and not let goe, vnlesse he giue a great summe of money. So also we ought not to let Christ our prisoner goe, vnlesse he giue vnto vs forgiuenesse of sinnes, and that we receiue of him the king∣dome of Heauen. Therefore the priest doth lift vp the bo∣dy of Christ vpon the Aultar; as though he should say: behold, hee whom the whole world is not able to con∣taine, is our prisoner, therefore let vs not let him goe, vn∣lesse we doe first obtaine of him that which we require. This place I thought good the more largely to lay downe, that the reader may see what diuine doctrine these Romish Saints haue deliuered, and how finely they haue applied the Scriptures. By this doctrine Christ is prisoner in the Masse, and he must not be let goe vntill he haue paied his ransome. And this is substantially proued out of Ieremie chap. 26. where Ieremie hauing preached the word of God, and denounced his fearefull plagues against Iuda and Ierusalem, the priests and people tooke him and went about to kill him, to whom Ieremie spake saying: The Lord hath sent me to prophecie against this House, and against this Citie all the things that yee haue heard, therefore now amend your wayes and your workes, and heare the voyce of the Lord your God, that the Lord may repent him of the plague, that he hath pronounced against you. As for me, behold I am in your hands: doe with me as you thinke good and right. But know yee for certaintie that if yee put me to death, yee shall bring innocent bloud vpon your selues, and vpon this Citie, and vpon the inha∣bitants thereof: For of a truth the Lord hath sent me vnto you, to speake all these words in your cares. Is not this place finely expounded, and applyed, and doth it not substantially proue that Christ is in the priests hands at Masse, when

he holdeth him ouer his head, and belike goeth about to kill him as they did Hieremie? In deede by their doctrine they teare him with their teeth, and deuoure him. Thus we see, how these Romish diuines and Saints haue handled and expounded the word of God, of whom that may be well said and verified, which Polidore Virgil fauorer of the Romish religion writeth of the popish lawyers and canonists. videl. Non secus isti iurisconsulti aliquoties de∣torquent sacras scripturas quo volunt, ac sutores sordidas so∣lent dentibus extendere pelles: that is, See how these law∣yers (we may say diuines yea and Saints) doe sometimes no otherwayes wrest the holy Scriptures, then coblers vse to stretch out with their teeth their filthie leather or skinnes. And that also which Theophylactus saith: Ita ex∣ponere scripturas, manifestè delirare est: that is, So to expound the Scriptures is to dote or be madde. I might shew infi∣nit other places which they haue most falsely expounded and applyed, yea and also which they haue corrupted, mangled, and altered (which I mind hereafter somwhat to doe) but this shall suffice at this present to let the rea∣der see, who they be which follow priuate and false ex∣positions of the Scriptures, and consequently be infidels. And if the author of this pamphlet, or his companions, can charge vs with the like, then they may truely say that we haue followed priuate expositions, and be Infidels. But it is the vsuall manner of these men to make many vehement accusations, and to bring few sound proofes.

Where you say that we reiect Saint Augustine, and other Fathers, who bring Scripture to proue prayer for the dead, I answere, that we refuse not the alledging of Scrip∣tures by any, but vpon good and sound reason, which we will be readie to iustifie and maintaine. If you thinke ei∣ther Augustine in that booke de cura pro mortuis which you quote (which is more full of doubtes, then of sound proofes out of the Scripture) or other Fathers haue any plaine places of Scripture to prooue prayer for the dead, you may produce them, vrge them, and make syllogismes of them, and we will answere them. But you speake many

things generally, and proue few particularly and pithily: For vs to proue and examine by the Scriptures, the expo∣sitions of the Fathers, is no fault. For if the spirit of God commend that good people of Berea for examining Pauls preaching by the Scriptures, we cannot be worthily bla∣med for examining the writings and expositions of the Fathers by the Scriptures, as long as it cannot be proued, that we doe otherwayes, then accept the good, and reiect the euill. So Saint Augustine speaking of the writings of godly Fathers saith: Hoc genus literarum ab autoritate canonis distinguendum est, &c. This kinde of writing is to be distinguished from the authoritie of the canon of the Scriptures. For they be not so read as though a testimonie were so alleaged out of them, that we may not thinke or iudge otherwise, if they haue any where otherwayes thought then the truth required. For we are of the num∣ber of them which doe not disdaine to accept to our selues that which was said of the Apostle. If you be other∣wise minded God shall reueale the same vnto you. The like he writeth in his 111. epistle to Fortunatianus, and in his 112. epist. and in his second booke against Cresconius, cap. 31. & 32. which I forbeare to alledge. To conclude, if you can produce any expositions of the ancient Fathers (whom we reuerence, and whose workes we reade as di∣ligently as you doe) which we reiect, if we doe not shew good reason for the same, let vs beare the blame, and shame of it. Neuerthelesse we doe not allow euery paltrie companion (as you terme them) either to be an expositor of Christs word, or to preferre his exposition there of be∣fore all ancient fathers. Neither doe I know any man so to doe: but we allow all men to reade and heare Gods holy word, and as they may be much edified and comfor∣ted by the things that be plaine, so if they vnderstand not some places, we exhort them to doe as the noble man the Queene Candaces Treasurer did, to seek to a faithful Philip, that is, a godly and learned man, & by him to seeke to haue them opened and expounded: so did Fabiola & other godly women to Saint Hierome. So Augustine saith: Scriptura∣rum

expositio ab ijs petenda est qui earum doctores se esse pro∣fitentur: that is, The exposition of the Scriptures is to be sought of them, which professe themselues to be doctors and teachers of them. Yet with Saint Paul we say, that as we are not to despise prophesying, that is, the expounding of Gods word, so we are not rashly to receiue whatsoeuer is deliuered to vs, but we are to proue all, and to hold that which is good, and to abstaine from all apparance of euill, for the eare trieth the words, as the mouth tasteth meate. So also Saint Basil saith: Quod in edulijs est sensus qualitatis vniuscuiusque edulij, hoc in verbis sanctae scripturae est intel∣lectus. Gula enim, inquit, cibos gustat, mens verba dijudicat: that is, That which in meates is the tast of the qualitie of euery meate, the same is the vnderstanding or minde in the words of the holy Scripture. For the throate, saith he, tasteth the meates, and the minde iudgeth the words.

Now I will retort your argument vpon you in this man∣ner, Whosoeuer buildeth his faith vpon priuate and false expositions of the Scripture is an infidel. The Papists build their faith vpon priuate, and false expositions of the Scripture, as I haue shewed before, and can proue in ma∣ny places moe: ergo the Papists be infidels. And thus much to your second article of faith.

The Pamphlet. All Protestants who are ignorant of the Greeke and Latine tongues are Infidels. 3. Article.

WHosoeuer relieth his faith vpon the ministers credit and fidelitie, hath no faith at all.

But all those in England, who are ignorant of the Greeke and Hebrew tongues, rely their faith vpon the ministers credit. Ergo.

All those in England who are ignorant of the Greeke and Hebrew tongues, haue no faith at all.

The Maior is manifest: because they themselues confesse that euery man may erre, and doth erre; neither haue they any warrant why the ministers doe not erre, since they constantly doe defend, that whole generall councels, yea and the vniuersall Ca∣tholike Church may erre and hath erred.

The Minor I proue: for all such Protestants ground their faith vpon the Bible, translated into English, the which transla∣tion they know not whether it be true or false, whether the mi∣nister Tindall for example erred or no, either vpon ignorance as Broughton one of the greatest linguists among the preci∣sians affirmeth in an epistle dedicated to the Lords of the Coun∣sell, or vpon malice to induce the people to protestancie, or to cause them to leaue the Catholike Religion: as Gregorie Mar∣tin in his discouerie most pregnantly prooueth. These errors I say they know not, and consequently cannot discerne a true tran∣slation from a false, and therefore must needes rely their faith vpon the sillie ministers faithles fidelitie: which conuinceth that they haue no faith at all.

Answere.

I Deny the Minor or second proposition of this Syllogisme, and say that we rely not our faith vp∣on the Ministers credit and fidelitie, but vpon the word of God translated, the which we know to be true and holy, not so much for that it is by publike autho∣ritie, and generall assent of men allowed, as for that it con∣taineth most holy doctrine agreeable to true faith, and godly life, whereby any that readeth or heareth it, may be∣hold the Maiestie of Gods spirit appearing in it. As for ex∣ample, I beleeue these sayings to be true: that Iesus Christ came into this world to saue sinners: that he is the Lambe of God, which taketh away the sinnes of the world: that the grace of God which offereth saluation to all men hath appeared, and teacheth vs, that we deny vngodlinesse and worldly lust, and liue soberly, righteously, and godly in this present world, &c. not for that this, or that man hath

translated them, but because the spirit of God doth beare witnes vnto my hart, that most holy, pure, and diuine doctrine is contained in them. And therefore to say that those which vnderstand not the Hebrew, and Greeke tongues, because they vse the word of God translated to them into other languages, doe rely their faith vpon the Ministers credit and fidelitie, and haue no faith, is most foolish and absurd. And let the Christian reader marke and consider how this sottish reason tendeth to the discre∣diting not only of vs, but also of the most part of all godly and faithfull Christians in all ages; yea and to the most of the godly Doctors and Fathers of the Church, who were al∣most all ignorant of the Hebrew tongue, and some of the Greeke also. The holy Scriptures were translated into ma∣ny tongues, in the which the people of God did reade and heare them. As Theodoritus writeth: Hebraici verò libri, non modò in Graecum idioma conuersi sunt, sed in Romanam quo∣que linguam, Aegyptiacam, Persicam, Indicam, Armenicam∣que, & Scythicam, adeoque Sauromaticam, semelque vt dicam, in linguas omnes, quibus ad hanc diem nationes vtantur, that is, The Hebrew bookes be translated not onely into the Greeke tongue, but also into the Romaine, Aegyptian, Persian, Indian, Armenian, and Scythian, and also the Sclauonian tongues, & to say at a word, into all languages which the nations vse vnto this day. Did the ancient faith∣full Christians which read and heard the holy Scriptures in these sundrie languages, rely their faith vpon men that did translate them, or vpon the diuine doctrine, and pre∣cious promises of God contained in them? And let this cauiller shew sufficient reason, why we are not either to be acquited with them: or they condemned with vs. They could no more iudge of the truth of the translations, then our people can: yet they did to their great comfort, and godly instruction and edification reade and heare the holy Scriptures, grounding their faith not vpon the tran∣slators, who might be, and sometimes were euill men; but vpon the sound, holy and heauenly doctrine therein con∣tained. Saint Hierome exhorted ladies, and gentlewomen

not onely to reade the Scriptures themselues, but also to bring vp their young daughters when they were but seuen yeares ould in that holy exercise. They were not able to iudge of the translations otherwayes, then to discerne and perceiue that the doctrine by them deliuered was pure and holy, agreeable to true faith, and godly life. And euen so they that be godly in these dayes, although they, hauing not the knowledge of the Hebrew and Greeke tongues, cannot iudge so exactly of translations, and of the truth of them, as those that vnderstand them can; yet they may discerne whether the translations deliuer sound and holy doctrine consonant to true faith, good man∣ners, and the generall heads and principles of Christiani∣tie or not. I neede not heere aske vpon what or whom your 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Catholikes doe rely their faith, when they reade either the ould vulgar Latine translation, or the Remish English: seeing they can no more, nor better iudge of these translations whether they be true or false then we. I doe not (I say) aske whereon they rely their faith, for it seemeth that they build not their faith so much vp∣on the written word of God in the Scriptures, as vnwrit∣ten traditions of men, customes of fathers, decrees of councels, and especially vpon the will and pleasure of their great God (as his owne friends call him) the Pope of Rome: Whose will is the rule of their faith and life. If he giue a dispensation for a man to mary his owne sister as Pope Martin the fift did, it is lawfull: if he giue a dispensa∣tion for one to many his sisters daughter (which is as vn∣lawfull as the other) as a late Pope gaue to the late King Philip of Spaine, it is lawfull. But yet if any of these coun∣ted Catholikes will pretend to build their faith vpon the Scriptures, and being ignorant of the Hebrew and Greeke tongues, readeth either the vulgar Latine or English Re∣mish translation of the new Testament, I would aske how he doth know whether these translations be true or false, or whether he will say that his faith dependeth vpon the credit and fidelitie of the translator or no? But I know what they will answere, that the Latine vulgar transla∣tion

is allowed by the Church, that is to say, by the coun∣cell of Trident which representeth the Church, which hath decreed the same to be taken for authenticall in readings, disputations, sermons, or expositions, and that no man be bold or presume vpon any pretence to reiect or re∣fuse it: whereunto first I say, that as this decree doth allow the Latine, so it doth not approue the English. Now how shall an English Catholike, that vnderstandeth not the Latine know whether the same be truely translated out of the Latine or no, or shall his faith here rely vpon the credit and fidelitie of the translator? I would know what difference there is betweene such a one reading or hea∣ring that translation, and one of vs reading or hearing ours: And why the faith of the one doth more depend vp∣on the credit and fidelitie of the translator, then the other. Surely this difference there is, that our translations be true, and agreeable to the originall of the Greeke, wherein the holy Ghost indited, and the Apostles did write the new Testament: and their said Remish translation is false differing from the same, in contradictions, additions, and detractions in very many places, as I haue shewed in a discourse thereof added to the confutation of the ten foolish reasons, which the Remish vse in the preface of the Testament by them set forth, which moued them in translating to leaue the originall fountaine of the Greeke, and to follow the corrupt streame of the Latine, which hath been extant in print these twelue yeares, and yet to this day neuer answered. Now as touching the decree of the councell of Trident for the Latine, made by about fourtie blind Bishops or Bussards, I say, it is a shameful de∣cree, and a fit one for such a councel, and such a one as can∣not be shewed in any of all the councels, that haue bin be∣fore in the Church of Christ, to authorize a translation so much differing & dissenting from the Hebrew and Greeke as it doth, to be authenticall, that is, to haue authoritie of it selfe, and not to be refused in any readings, preachings, &c. The which translation is so corrupt and full of faults, that Isodorus Clarius a Spanish Monke professeth that he found

eight thousand faults in it: the which preface of his as they haue since suppressed, so it is written that the Spanish in∣quisitors plagued him for it. But to admit that this Latine translation is authenticall as the Tridentine councell hath decreed: I would aske one of these Catholikes vpon what edition thereof they will rely their faith, whether that which of late yeares was set out at Rome by Pope Sixtus the fift, or another two or three yeares after, by this pre∣sent Pope Clemens the eight. The which editions doe great∣ly differ in alterations, additions, detractions, contradicti∣ons, as Master Thomas Iames hath verie diligently, and largely shewed. The former Pope Sixtus the fift had as he professeth such care to haue the Bible vncorruptly set fourth and printed, that he corrected the faults with his owne hand, and charged that none should afterwards be printed but according to that copie, Ne minima quidem particula mutata, addita vel detracta, as he in his preface saith, that is, not the least particle changed, added or de∣tracted: yet this Pope Clemens the eight hath, as I haue said, made many great alterations, additions, and detractions in the same. Hereof I will alledge an example or two for a tast, Iosue 11. 19. Sixtus edition hath. Non fuit ciuitas quae se non traderet filijs Israel praeter 〈◊〉〈◊〉 .i. There was not a Citie which did not yeeld it selfe to the children of Israel beside the Hiuite. Clemens thus: Non fuit ciuitas quae se traderet filijs, &c. There was not a Citie which did yeeld it selfe to the children of Israel, &c. the one negatiuely, the other affirmatiuely. Lib. 1. Esdrae. cap. 3. Sixtus saith, Sursum autem adportam equorum adisicauerunt: that is, they built vpward to the gate of the horses. Clemens aporta equotum, from the gate of the horses. Lib. Sapienlia, cap. 2. 11. Sixtus hath iustitiae iustice. Clemens hath iniustit••ae, that is, iniu∣stice. 1. Sam. (or as they count. Reg. 4. 7.) Clemens hath taken all these words out of Sixtus exact edition Viu•• do∣minus, quia nisi dominus perousserit eum, aut dies eius vene••ic vt moriatur, aut descendens in praelium perierit, propitius mihi sit dominus, vt non mittam manum meam in Christum domini: that is, as the Lord liueth, that except the Lord si••ite him,

or his dayes come that he dye, or going downe to the battle he perish, the Lord be so mercifull to me, that I will not lay mine hand vpon the Lords annointed. The like detractions you may reade. 2. Samuel. or 2. Reg. 6. 12. & ibid. 21. & cap. 8. 8. & ibid. vers. 13. and many other places, as the reader may see in the said editions, and in Master Iames collections, vpon which of these so greatly differing will the Catholike rely his feith? And here let him con∣sider whether the Pope may erre, or not, for that one of these Popes erred, especially Pope Sixtus, notwithstanding all his great care, and diligence in correcting the Bible with his owne hand, it cannot be denied. Such great va∣rietie, diuersitie, and faithles infidelitie I am sure that the author of this worthie pamphlet and all his companions cannot shew in our translators, which he seeketh so much to discredite. As for Gregorie Martines pregnant proofes in his discouerie, they belong agoe effectually, and learnedly confuted by D. Fulke; & to this day stand vndefended. And therefore vntil you haue answered the same, you may be a∣shamed to brag of his pregnant proofs, which were so weak, and cauils so greate & many, that he rather discouered his owne folly; then discredited our translators, What Master Broughton writeth concerning our translation I doe not know, neither do I greatly care: yet this I say, although that our translations were made in the feare of God; to profit Gods Church and people, according to the measure of the grace of God bestowed vpon the laborers in that holy worke, & be voyd of wilful corruptions either for doctrine or manners: yet I do not thinke them to be voyd of imper∣fections, in respect of proprietie of words, and phrases, wherein they may be some what reformed, and amended. And hard it is to haue a translation so exact and perfit, but that some such imperfectnes may be in it, which yet be not repugnant either to holy doctrine or good life. And for asmuch as this man of malice would faine if he could discredit our translations, and cause the Reader to doubt of the truth of them, I will shew not onely the good Christian, but also the Romish Catholike that hath vn∣derstanding

of the Latine tongue, how he may discerne and know the truth and faithfulnesse of our translations, and so not to rely vpon the credit of our Ministers. There is a Latine translation of the old Testament made from the Hebrew very well and learnedly by Sanctos Pagni∣nus an Italian, and a dominicke Frier, a man excellently learned in the Hebrew tongue (for I will giue him and his worke their due and deserued praise, and commendati∣on, and not doe as this libiller, and his fellowes vse to doe, who of enuie and malice, wherewith their harts be in∣fected and possessed, cannot giue a good word to any thing we doe, though it be neuer so good and godly.) This translation he did dedicate to Pope Clemens the seuenth: Let the Reader compare our translations especially of the latter editions with the said translation, and see whether in any substantiall matter of faith and life, he can finde any corruptions and any great and notorious dissensions from the same. And the like I may say of Erasmus transla∣tion of the new Testament dedicated to Pope Leo the tenth, and allowed by him. Let I say the Reader compare our translations with these, and although he may finde some difference in words and phrases, yet in matters of substance which concerne either the doctrine of faith, or precepts of good life, I am sure he shall finde a goodly and godly harmonie, and agreement to his comfort and contentation. And lastly I wil offer to this challenger (who offereth challenge of disputation with vs) and to al his par∣takers, that for one fault of moment or weight, that they shal finde in our translations, especially, as I said of the lat∣ter editions, wherein they differ from the originall foun∣taines of the Hebrew and Greeke; I will vndertake to finde fixe, yea ten greater and fouler in that vulgar Latine tran∣slation, which the councell of Trident hath most absurdly confirmed and made authentical: And therefore let neither the godly Christian Reader, nor the seduced Catholike, be disswaded from reading of our translations, nor doubt of the truth of them. But this hath been in all ages the drift of the Diuell to secke to discredite and diffame those

godly men that haue labored in Gods vineyard, and haue indeuored to translate his holy word to the comfort and saluation of his elect and chosen people. How Saint Hie∣rome of old and Erasmus of late were vsed, I haue else∣where shewed. So this cauiller dealeth now, with that blessed man of God, and constant Martyr of Iesus Christ Master Tindall, who as he did patiently and constantly beare and abide their furious crueltie, and confirmed the truth of God which he had taught, with the shedding of his bloud in flaming fire, so he needeth not my defence. Who was a man of such mortification and godly life, that I haue knowne some of great credite, and authoritie that knew him, and liued with him at Antwerpe, that would say of him, that if a man could be like God, it was Tindall. I doubt not but he was indued with much more godlines then a hundreth of your Popes, whom their owne friends and fauorers call for their horrible wickednes, Monstra & Portenta, Monsters of mankinde. But he that iustifieth the wicked, and he that condemneth the innocent euen they both are abomination to God. That all men may erre we doe confesse, Omnis homo Mendax: that is, all men be liers: and generall councels which consist of men may erre, and haue erred we doe not doubt. But of this it shall be impertinent to speake at this present. I will onely now retort your argument vpon you: Whosoeuer relyeth his faith vpon man, hath no faith: but all English papists that vnderstand not the Hebrew, Greeke and Latine, and reade the Remish translation, rely their faith vpon man, videl. the translator of that Testament: ergo all such En∣glish papists haue no faith. The like may be said of them that reade the Latine, which rely their faith vpon the councell of Trent who were men. Againe, whosoeuer re∣lyeth his faith vpon man, hath no faith: all papists rely their faith vpon the Pope, who I trow is a man ergo all pa∣pists haue no faith. And this shall suffice for answere to your third article.

The Pamphlet. The Protestants know not what they beleeue. 4. Article.

THe Protestants know not what they beleeue, nor why they beleeue: that they know not why they beleeue, I haue shewed before. For that the ground of their be∣leefe is not the authoritie of Scripture, of councels, of Doctors, nor of the Church, but their owne fancie. And that they know not what they beleeue is manifest, because they haue no rule, whereby to know what is matter of faith, and what is not. Some will limit their beleefe to their creede, saying, that nothing ought to be beleeued, which is not in the Apostles creed. But then I would demaund of them, whether that we ought to beleeue that the Scripture is the word of God? that baptisme is a Sacra∣ment? that in the Eucharist is the bodie of Christ by faith? to what article should these be reduced, seeing they are not contai∣ned in the creed? or how shall we know infallibly, how these be matters of faith: since they are not contained in the creed? others deny some articles of their creed also: for the Prote∣stants deny three articles of our creed, and the puritans fiue: The first is the Catholike Church. Credo ecclesiam sanctam Catholicam: I beleeue the holy Catholike Church, the which in very deede they doe not beleeue: because Catholike is vni∣uersall, and so the Church of Christ which we are bound to be∣leeue, must be vninersall for all time comprehending allages, and vniuersall for place, comprehending all nations: but that Church which the Protestants beleeue, was interrupted all the ages betwixt the Apostles and Luther, which was 1400. yeares, or in very deede was neuer seene before Luthers dayes, therefore that Church they beleeue, cannot be Catholike. Nei∣ther is it vniuersall in place, being contained within the nar∣row bounds of England, which is accompted but as a corner of the world, for the Lutherans in Germanie, the Hugonites in

Fraunce, and the Guines in Flaunders detest their religion as much as the Catholikes; neither will they ioyne issue with them in diuers essentiall points. And therefore the Protestants Church which they beleeue, can no more be called Catholike or vniuer∣sall, then England the vniuersall world: or Kent the Kingdome of England: or a pruned bough a wheate tree, or a dead finger a man, or a rotten tooth, the whole head. The second article is the communion of Saints, the which they many wayes deny. First by not beleeuing that Christ hath instituted seuen Sacraments, wherein the Saints of his Church communicate: and specially the true and real presence of our Sauiour Christ in the Eu∣charist, by which all the faithfull receiuers participating of one and the selfe same bodie, are made one bodie, as all the parts of a mans bodie, are made one liuing thing by participating one soule. Secondly they denie the communion of the Church mi∣litant and triumphant by exclaming against inuocation of Saints, by which holy exercise the blessed Saints in heauen, and we in yearth communicate; we by prayer glorifying them, and they by meditation, obtayning our request. Thirdly, they deny the communion of the Church militant, and the soules in purga∣torie, bereauing them of that Christian charitie, which chari∣table compassion and mercifull pitie requireth, and by naturall affection the members of one bodie helpe one another. The third article is remission of sinnes, for they acknowledge no such effect in the Sacrament of Baptisme: but onely count it as an externall signe, or seale of a prereceiued grace or fauour of God, by his eternall predestination, against the expresse word of God: which therefore calleth this Sacrament the lauer of regenera∣tion, for that in it the soule dead by sinne is newly regenerate by grace. Moreouer they allow not the Sacrament of penance, wherein all actuall sinnes committed after Baptisme are can∣celled: and that which exceedeth all in absurditie, is to deny that our sinnes are all perfectly forgiuen, but onely not imputed, and as it were veiled or couered with the passion of Christ: all the botches, and biles the filth and abomination of sinne still re∣maining, and as it were exhaling a most pestiferous sent in the sight of God. For let them shift themselues as they list, and scarfe their ••ores according to their fancies, yet no veile, nor mantell

can couer their deformitie of sinne, from the pearcing eyes of Gods perfit vnderstanding, from which nothing can be concea∣led. Fourthly, the puritanes in effect deny that Christ is the sonne of God: for they peremptorilie affirme that Christ is God of himselfe, and not God of God: So that he receiued not his diui∣nitie from his father. The which position flatly taketh away the nature of a sonne, for the nature of a sonne is to receiue his substance of his Father, and it implyeth contradiction: that the sonne receiueth his person of his Father and not his substance and essence, for the substance of God is essentiall to euery person in trinitie. Fiftly, finally they deny the descensi∣on of Christ into hell, and desperately defend that he suffered the paines of Hell vpon the Crosse, whereby they blaspheme most horribly that sacred humanitie: as if Christ had despaired of his saluation, as if God had hated him and he had hated God, as if he had been afflicted, and tormented with anguish of minde for his offences: for which he was depriued of the sight of God, and eternally to be depriued: all which horrible punishments are included in the paines of Hell, and whosoeuer ascribeth them to Christ, blasphemeth more horribly then Arius who de∣nied him to be God, for lesse absurditie it were to deny him to be God, then to make God the enemie of God.

Answere.

IN this fourth article the syllogisme promised is not performed. But in steede thereof, here is an accusation that we know not what we beleeue, nor why we beleeue. Your proofe before I haue exami∣ned, and what we beleeue I haue declared, whereof the rule is not our owne fancie as you say, and shew not, as the rule of your faith and life is the Popes folly, as hath been in part shewed. You say we haue no rule, whereby to know what is the matter of faith. We haue the word of God contained in the canonicall Scriptures of the old and new Testament, and is that no rule? I pray you what doth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifie but a rule? and why be the Scriptures

called canonicall, but because they be the rule of our faith and life? Thomas Aquinas saith: Doctrina enim Apostolo∣rum & prophetarum dicitur canonica, quia est regula intel∣lectus nostri: that is, The Doctrine of the Apostles and Prophets is called canonicall because they be the rule of our vnderstanding. Dauid when he said; Thy word is a light vnto my feete; and a lanterne vnto my pathes: what did he but make that same, the rule, direction, and guide of his faith and life? when Moses said: Now therefore hearken O Israel vnto the ordinances and to the lawes which I teach you to doe, that ye may liue and goe in, and possesse the land, which the Lord God of your Fathers giueth you: ye shall put nothing to the word, which I commaund you; neither shall take ought there∣from, that ye may keepe the commaundements of the Lord your God which I commaund you: what did he but make Gods word declared to him, and written by him, the rule of their faith and life? When God said to Iosua: Let not this booke of the law depart out of thy mouth, but meditate therein day and night, that thou maist obserue and doe according to all that is written therein: for then shalt thou make thy way prospe∣rous; and then shalt thou haue good successe: What did he but make his written word the rule of his faith, and whole life? When Abraham said to the rich man condemned in Hell: They haue Moses and the Prophets let them heare them, what did he but shew that the writings of Moses & the Prophets were the onely rule which his brethren should follow to a∣uoyd damnation, and consequently to attaine eternall sal∣uation? Chrysostom saith: Ne igitur multorum opiniones habe∣amus, sed resipsas inquiramus. Quomodo autem non absurdum propter pecunias alijs non credere, sed & ipsas numerare & sup∣putare; pro rebus autem amplioribus aliorum sententiam sequi simpliciter, praesertim cùm habeamus omnem exactissimā truti∣nam & gnomonem ac regulam diuinarum inquam legum asser∣tionem. Ideo obsecro & oro vos omnes, vt relinquatis quidnam huic vel illi videatur: deque hijs à scripturis haec omnia inquirite &c. i. Let vs not seeke the opinions of many men, but let vs search the things themselues: for how is it not absurd not to beleeue men concerning mony but that we wil count it; &

for matters of greater waight to follow simply the minde and opinion of others, especially seeing we haue the most exact ballance, square & rule, the doctrine of Gods lawes? Therfore I request and beseech you all to leaue and forsake what seemeth good to this or that man, & of these matters search ye al these things, by the Scriptures. The same Chryso∣stom hath these words: Vides in quantum absurditatē incidunt qui diuinae scripturae canonem sequi nolunt, sed suis cogitationi∣bus permittunt omnia. i. Thou seest into how great absurditie they doe fall which follow not the rule of the diuine Scrip∣tures, but permit all things to their owne fancies and de∣uises. And againe: Satis sufficere credimus quicquid secun∣dum praedictas regulas. Apostolica scripta nos docuerunt, vt prorsus non opinemur catholicum quod apparuerit praefixis sententijs contrarium: that is, we beleeue that that is suf∣ficient enough whatsoeuer according to the foresaid rules, the writings of the Apostles haue taught vs, so that we doe not at all iudge that to be Catholike which shall appeare to be contrarie to the foresaid rules. Beda hath an excel∣lent saying hereof, which is recorded in Gratians decrees. Nobis sacris literis vnica est credendi pariter & viuendire∣gula praescripta: that is, The onely rule both of faith, and also of life is prescribed vnto vs in the holy Scriptures. This rule we haue, and will you say this is no rule? If you haue a better rule let vs know it. And whereas you would haue the councels, doctors, and Church the rule of our faith and life, bring such like plaine places out of the Scriptures and doctors, for the proofe of it, and then we will yeeld vnto you. As touching the Apostles creede, we acknowledge it to be abriefe abridgment of the especiall and principall points of Christian faith and doctrine, yet there be some truthes, which are not particularly expres∣sed in the same. But whereas you say, or rather falsely slaunder, that the Protestants denie three articles of our creede, and the Puritanes fiue, I say that you affirme much, and proue little. But first you might well enough haue forborne this distinction of protestants & puritanes; for although some haue differed in some outward matters

concerning ceremonies & externall orders in the Church; yet these all greatly agree and consent in all points of the doctrine of faith, and Articles of Christian Religion: Nei∣ther doe I know any that so well deserue this name of Pu∣ritanes as you, who glorie that you after baptisme be pure from all sinne; and for actuall sinnes after committed, can make so full satisfaction to God for them, that he can re∣quest no more of you, as hereafter I will shew: and there∣fore it be you that may well be called Puritanes, of whom that saying of Salomon may be well verified; There is a ge∣neration that are pure in their owne conceit, and yet are not washed from their filthines.

But let vs come to the examination of your proofe of this your absurd and slaunderous assertion. The first you say is the Catholike Church, Credo: Ecclesiam sanctam Ca∣tholicam: Doe wee denie this Article? Why doe wee then not onely print it and rehearse it in our Creede, but also expound it in our preachings and Catechising? I haue said before that which may seeme sufficient concerning this matter, and article: yet the better to satisfie the Chri∣stian Reader, and to stop the mouth of this malicious ac∣cuser, I say againe that by the holy Catholike Church mentioned in the Creede, is meant the companie of all Gods elect and faithfull people, whom he calleth, iusti∣fieth, and sanctifieth to be vessels of his mercie, and heires of his kingdome of glorie, which is the bodie of Christ, and he the head; the spouse of Christ, and he the bridegrome; the house of Christ, and he the foundation; the flocke of Christ, and he the shepheard. And this Church wee con∣fesse to be Catholike, that is to say vniuersall, both in re∣spect of time, for that it consisteth of al them that are writ∣ten in the booke of life, which haue been from the begin∣ning of the world, and shall be to the end therof: and also of place, for y^t it is not now contained in any one coun∣trie, but as S. Peter saith: In euery nation he that feareth God, and worketh righteousnes, is accepted with him, and is a true mēber of this Catholike Church. That this is the holy Ca∣tholike Church which we confesse & beleeue, whereof the

prophane wicked hypocrites, and reprobates be no part; besides that which I haue said before, I will further proue it by the holy Scriptures, and ancient Fathers. Saint Paul saith, Let vs follow the truth in loue, and in all things grow vp vnto him which is the head, that is Christ, by whom all the bodie being coupled and knit together by euery ioynt, for the furni∣ture thereof (according to the effectuall power, which is in the measure of euery part) receiueth increase of the bodie, vnto the edifying of it selfe in loue. Againe, Christ loued the Church and gaue himselfe for it, that he might sanctifie it, and clense it by the washing of water through the word, that he might make it to himselfe a glorious Church, not hauing spot or wrinkle, or any such thing: but that it should be holy and without blame. These things belong only to the elect people of God, who shall raigne with him in his eternall kingdome of glorie. For they only be the bodie of Christ knit together in him, sanctified here, to be without spot or blemish hereafter. The Apostle to the Hebrues saith: Whose house we are, if we hold fast that confidence, and that reioycing of hope vnto the end. Where hee sheweth that they belong to the house of God, which is the Church of the liuing God, the pillar and stay of truth, which vnto the end hold fast their confident faith, and hope of Gods glorie, wherof they reioyce, which belongeth onely to the faithfull and chosen children of God. This is that Church whereof he speaketh after: But ye are come vnto the mount Sion, and to the citie of the liuing God; the celestiall Ierusalem, and to the companie of innume∣rable Angels, and to the assemblie and congregation of the first borne, which are written in heauen, and to God the Iudge of all, and to the spirits of iust and perfect men. To whom can these things pertaine, but only to the Ierusalem which is aboue the mother of vs all, which is the holy Catholike Church that we beleeue.

Hereunto I will adde a few sayings of the Fathers to them which I haue before alleaged. Saint Augustine saith: Corpus huius capitis Ecclesia est, non quae hoc loco est, sed quae hoc loco & per totum orbem terrarum: nec illa quae hoc tempo∣re, sed ab ipso Abel vsque ad eos qui nascituri sunt vsque in fi∣nem,

& credituri in Christū, totus populus sanctorum ad vnam ciuitatem pertinentium, quae ciuitas corpus est Christi, cui caput¦est Christus: that is, The bodie of this head is the Church, not which is in this place onely, but that which is in this place, and through the whole world: neither that Church which is at this time, but that of them, which from Abel shall be borne vnto the end, and shall beleeue in Christ, euen the whole companie of Saints pertaining to one ci∣tie, which citie is the bodie of Christ, whereof Christ is the head. And in another place: Ille caput est, nos membra su∣mus: tota ecclesia quae vbique diffusa est, corpus ipsius est, cuius est ipse caput. Non solum autem fideles qui modo sunt; sed & qui fuerunt ante nos, & qui post nos futuri sunt vsque in finem seculi, omnes ad corpus eius pertinent, cuius corporis ipse caput est, qui ascendit in coelum: He is the head, wee are his mem∣bers: the whole Church which is dispersed euery where is his bodie, whereof he is the head. And not onely the faith∣full which be now, but also they which haue been before vs, and which shall be after vs vnto the end of the world, all pertaine to his bodie: of which bodie, hee which hath ascended into heauen is the head. Againe, Caelestis Hie∣rusalem ciues sunt omnes sanctificati homines qui fuet unt, & qui sunt, & qui futuri sunt: that is, All sanctified men, which haue been, which are, and which shall be citizens of the heauenly Ierusalem. Cyprian saith: Ecclesia nunquam à Christo discedit, & ijsunt ecclesia, qui in domo Dei permanent: that is, The Church neuer departeth from Christ, and they be the Church which continue in the house of God: A∣gaine, Adulterari non potest sponsa Christi: incorrupta est & pudica: vnam domum nouit, vnius cubiculi sanctitatem casto pudore custodit. Haec nos Deo seruat, haec filios regno quos gene∣rauit assignat: that is, The spouse cannot be defiled: she is vncorrupt and chast, she knoweth one house, and keepeth with chast shamefastnes the holines of one chamber, she keepeth vs to God, she assigneth the children whom she hath borne vnto his kingdome. Saint Hierome saith: Ipsa ecclesia quae est Sanctorum omnium congregatio pro aeterna sibi in Domino stabilitate, columna & fundamentum dicitur veri∣tatis:

The Church which is the congregation of all Saints by reason of her eternall stedfastnes in God, is called the pillar and ground of truth. Chrysostome saith: Ecclesia est tabernaculū à Deo fixum, non ab homine: ab vno loco in aliū fugit, sednon à pietate ad impietatē fugit: that is, The Church is the tabernacle which God hath pight, and not man, she flieth from one place to another, but she neuer flieth from godlines to impietie and wickednes. Ambrose: Apostolus omnem ecclesiam dicens, summatim totum comprebendit quod in coelo est & interra: that is, The Apostle meaning all the Church, briefly comprehendeth the whole which is both in heauen and in earth. Bernard saith: Electi Dei sunt ec∣clesia Dei: The elect of God be the Church of God. So saith Clemens Alexandrinus, as I haue before alleaged: Non nunc locum, sed electorum congregationem appello ecclesiam: I call not now the place the Church, but the congregation of the elect. Yea Frier Lyra saith: Ex quo patet quod ecclesia non consistat in hominibus ratione potestatis vel dignitatis ec∣clesiasticae vel secularis, quia multi principes & summi pon∣tifices & alij inferiores inuenti sunt apostatasse à fide: propter quod ecclesia consistit in illis personis in quibus est notitia vera & confessio fides & veritatis: that is, Whereby it appeareth that the Church consisteth not in men, in respect of their ecclesiasticall or secular power or dignitie: for many Prin∣ces and Popes, and others of lower degree haue bin found to haue bin Apostates, and to haue fallen away from the faith. Wherefore the Church consisteth in those persons in whom is true knowledge, and the confession of faith and truth. This is that holy Catholike Church, which we in the Creede confesse, and beleeue, euen the whole num∣ber of them whom God hath elected and chosen to eter∣nall life, whom God hath, had in all ages, and of all na∣tions: of which Church euery true and faithfull man and woman, must beleeue himselfe to be a true and liuely member, whereof he may be assured, if he finde and feele that God hath lightened his minde with the knowledge of his truth, hath wrought in his heart an vnfained faith to trust in his mercies, and to beleeue that his sinnes be for∣giuen

him for Christs names sake: and that God hath san∣ctified his soule and bodie to hate sinne, and to haue a care and conscience to serue him in true holines and righteous∣nes all the daies of his life. This being our confession and beliefe, with what conscience and truth can this man say, that the Church which the Protestants beleeue hath been interrupted all the ages betwixt the Apostles and Luther, and in very deede was neuer seene before Luthers daies: or that wee imagine the same to be comprehended within the narrow bounds of England? I can say nomore, but that a false witnes shall not be vnpunished, and he that spea∣keth lyes shall not escape. But now let vs see what this man and his fellowes hold, beleeue, and call the Catholike Church, forsooth the companie of all them that receiue and professe the religion and doctrine of the Church of Rome, and submit themselues to be ruled and gouerned by the Bishop and Pope of Rome. They that doe not this, be Heretikes, Schismatikes, out of Noahs Arke, and out of the Catholike Church. And hereupon it followeth, that the Christians in Graecia, Muscouia, Armenia, Aethiopia, &c. where Christianitie hath continued vnto this day, and among whom no doubt but some haue been of Gods elect and chosen people, yet be they no Catholikes, nor of the Catholike Church, nor in the state of salnation: And why? because they neither haue been nor be subiect to the Pope of Rome. For so it is with many words solemnely defined and determined by that holy and vertuous Pope Boniface the 8. Subesse Romano pontifici, omni humanae creaturae decla∣ramus, dicimus, & dofinimus, & pronuntiamus, omnino esse de necessitate salutis: that is, We declare; say, define and pro∣nounce, that it is altogether of necessitie of saluation to be subiect to the Pope of Rome. Where the Glosse helpeth out the matter with these words: Quie quid saluatur est sub summo pontifice: Whatsoeuer is saued is vnder the Pope. And on the other side, All they that professe the religion of Rome, and submit thomselues to the Bishop thereof be Catholikes, and the Catholike Church how prophane, wicked or vngodly soeuer they be.

Pope Iohn the 8. the whore, Iohn the 12. or as some rec∣kon him, the 13. who was an adulterer, and of two Cardi∣nals, did cut out the tongue of the one, & the hand of the other, and at dice-play would call vpon the diuell, and made the pallace of Laterane a stewes of strumpets, as Luithprandus Ticinensis writeth Syluester the second a con∣iurer, who gaue himselfe to the Diuell to be made Pope, Gregorie the 7. a coniurer and monster, Boniface the 7. who robbed Saint Peters Church, and put out the eyes of Iohn a Cardinal, Boniface the 8. who entred into his pope∣dome like a foxe, raigned like a wolfe, and died like a dog, Alexander the sixt, & Iulius the second, and all they whom Platina calleth monstra & portenta, monsters and wonders for their wickednesse, were not only Catholikes, but also heads of this Catholike Church. And he that married (as I said before) his owne sister, and Ferdinando a king Naples, who maried his Aunt, & king Philip of Spaine that maried his Neece, because they did these things by y^e dispēsations and allowing of holy Popes of Rome, were Catholikes, and good sonnes of the Catholike Church. Now whe∣ther of these doctrines concerning this article of our faith, I beleeue the holy Catholike Church, be the sounder & truer, let the Christian reader vprightly iudge. I doubt not but wisdome shall be iustified of her children.

And whereas you would make men beleeue, that the Church whereof we are, is contained within the narrow bounds of England, and that the Lutherans in Germanie, the Hugonotes in France, and the Guines in Flanders (as you terme them) will not ioyne issue with vs in diuers es∣sentiall points of religion, you doe to the offending of God, & deceiuing of your ignorant reader, vtter two no∣torious vntruths. For we (as I haue said before) confesse our selues to be members of that holy Catholike Church, which hath beene in all ages, and is dispersed ouer the world, and we haue communion and fellowship with all them in all nations, that feare God and obey his truth, especially in the fundamentall doctrines of religion and saluation. But how do you truely confesse the Church to

be Catholike, that is, vniuersall, comprehending all nati∣ons, in restraining it to the religion and subiection of the Pope of Rome, and so consequently to a small part of Eu∣rope; vnlesse you will now of late adde the West Indians, where the Spaniards haue committed moe horrible mur∣thers, then they haue madagood proselytes. And what an absurd speech is this, that you call the Church of Rome the Catholike Church, as if a man should call the Church of Corinth or Ephesus the Catholike Church, which if they were holy, are but members of the Catholike Church. This is therefore that which you vntruly attribute to vs, to call England the vniuersall world: or Kent the kingdome of England, &c. But the Church of Rome now committing fornication with stocks and stones, is so farre from being the Catholike Church, that it is no true member thereof, as M. Doctor Raynolds hath learnedly proued. And that these whom you contemptuously call Lutherans, Hugo∣notes, and Guines, do dissent from vs in essentiall points of religion, you may easily affirme, but shal neuer be able to proue. Some indeed in Germanie, whom you call Lu∣therans, do dissent from vs in one point concerning the Sacrament of Christs bodie and bloud: howbeit you can∣not be ignorant, but that manie Churches and countries in Germanie ioyne with vs in that matter. And let the reader reade and examine the confessions of faith set out by the Churches in France, and in the lowe countries, & they shall see both how great their agreement in doctrine is with vs, and also what a shamelesse slaunder this is, which this authour hath according to his accustomed ma∣ner auouched, but not proued. And moreouer I will offer this issue to this man, who thinketh so highly of himselfe, that whereas he shall proue that there is dissension among vs in one essentiall point of religion and doctrine; I will proue that there is in three at the least among them. And this much for this article.

The second article of the communion of Saints you say we many waies denie. First, by not beleeuing that Christ hath institnted seuen Sacraments, wherein the Saints of

his Church communicate. But why do not you bring some plaine proofe y^t our Sauiour Christ instituted these seuen Sacraments? seeing you say that the denying of the is the deniall of this article of our faith. Saint Paul going about to terrifie the Christians of Corinth from going to idola∣trous feasts, by the example of Gods fearefull iudgements and plagues poured vpon the Israelites for the like sinnes: to preuent an obiection which the Christians of Corinth might haue made, that the Israelits were not the Children of God so much as they, and had not such Sacraments of Baptisme and of Christs supper, as they had; and therefore God would not deale so hardly with them as he did with the Israelites: to take away, I say this obiection, he sheweth that they were Gods people, as well as the Christians of Corinth were, and had the same sacraments in substance that we haue. For the fathers were vnder that cloud, and al passed through the sea, and were all baptized by Moses in that cloud, and in that sea, and did all eate the same spiri∣tuall meat, and did all drink the same spirituall drinke: for they dranke of the spiritual rocke that followed them: & the rocke was Christ. Where Saint Paul making mention of the Sacraments, which are tokens of Gods grace, and markes of his people, nameth but these two, Baptisme and Christs supper. Saint Augustine also writing of the Sacra∣ments whereby Christ hath tied his people together, ma∣keth mention but of the same two, in these words: Primum itaque tenere volo quodest huius disputationis caput, dominum nostrum Iesum Christum, sicut ipse in Euangelio loquitur, Leui iugo suo nos subdidisse, & sarcinae leui, vnde sacramentis numero paucissimis, obseruatione facillimis, significatione praestantissi∣mis societatem noui populi colligauit, sicut est baptismus Trini∣tatis nomine consacratus, communicatio corporis & sanguinis ipsius, & si quid aliud is scripturis canonicis commendatur, &c 1. First therefore, I would haue thee hold that which is the head of this disputation, that our Lord Iesus Christ hath, as he speaketh in the Gospell, put vs vnder his easie yoke and light burthen, whereupon he hath bound together the so∣cietie and communion of his people by Sacraments in

nūber fewest, in obseruation easiest, in significatiō most ex∣cellent, as is baptisme consecrated in y^e name of the Trinity the cōmunion of his body & bloud, & if there be any thing els commēded in the canonical scriptures. The like he wri∣teth in his 3. booke de doctr. Christiana cap. 9. by the which it appeareth, that he thought these two Sacraments to be suf∣ficient for faithful Christians to communicate in: And if he had acknowledged any mo, it is maruell, y^t writing of pur∣pose of thē, he did not name them: Yet S. Augustine did not deny this article of the cōmunion of Saints. Bessarion, a Car∣dinal of Rome, & a learned man, dissenteth frō you, & saith: Haec duo sola sacramēta in Euāgelio manifestè tradita legimus: i. We read that these only 2. sacraments are plainly deliue∣red to vs in the Gospell: yet did he not deny this article of faith. Your own doctor Alexander de Hales flatly affirmeth that neither Christ, nor his Apostles did institute & ordain the Sacramēt of Cōfirmation, but y^t it was afterward ordai∣ned in the Councel called Meldense: yet he denied not this Article. And therfore you ouershot your self in saying, that they which beleeue not y^t Christ did institute 7. sacramēts, deny this article of faith, The cōmunion of Saints. But to pro∣ceed with you concerning y^e true & real presence of Christ in the Eucharist, we denie the same, not to the faith of the godly & worthy receiuer, but to the mouth & teeth of y^e car nal eater. We beleeue and say that Christs bodie & bloud, in as much as they were offred vpon the crosse for our re∣dēption, are the spirituall food of our soules, without which we can neither liue vnto God here, nor liue with God here after: & that y^e same is offred to vs partly in the promises of the Gospel, & partly in y^e sacramēts of Baptisme & Christs supper: and is in both apprehended of vs by faith, without which neither the word nor Sacraments can profit vs. But here I must put you in mind, that you corruptly alleage a place of Saint Paul 1. Cor. 10. 17. foisting in this word, Bo∣die for Bread, S. Paules words bethus: We that are manie are one bread, and one bodie, because we are partakers of one bread.

This shifting of the words of the holy Ghost is too vsuall with your companions. Bunderius a Louaine Frier allea∣ging

the words of Saint Paul in the next chapter, verse 27. Quicunque manducauerit panem hunc, &c. He that eateth this bread, &c. putteth out the word panem, and foisteth in the word carnem, flesh, alleaging it thus, Qui manducat carnem, & bibit calicem Domini indignè, &c. He that eateth the flesh, & drinketh the cup of the Lord vnworthily, &c. D. Harding in his Confutation of the Apology intreating of Purgatorie, alleaging the words of S. Paul, 2. Cor. 7. 1. to proue satisfaction for sinnes, by that fained fire, putteth out Sanctification, and in place therof putteth Satisfaction, alleaging it thus: making perfect satisfaction in the feare of God. Cardinall Hosius changeth the words of Saint Paul, alleaging them thus: Neque ferre possunt vt per verbum Dei signo crucis vlla creatura sanctificetur, that is, They cannot abide that anie creature should be sanctified by the word of God and signe of the crosse. He putteth out prayer, and putteth in the signe of the Crosse as a more holie thing. The foresaid Bunderius doth most shamefully alleage a place of the Apostle in this sort: Nam si cinis vitulae con∣spersus populum sanctificauit atque mundauit: quantò magis aqua sale conspersa diuinis precibus sacrata populum sanctifi∣cat atque mundat: that is, If the ashes of an heifer sprinkled haue sanctified and cleansed the people, how much more shall water sprinkled with salt, being hallowed with di∣uine prayers, sanctifie and cleanse the people, &c. The words of the Apostle be these: If the bloud of bulles & goats, and the ashes of an heifer, sprinkling them that are vncleane, sanctifieth as touching the purifying of the flesh, how much more shall the bloud of Christ, which through the eternall spirit offered himselfe without fault to God, purge your conscience from dead works, to serue the liuing God. Is not this horrible handling of Gods word, & blasphemous attributing that to their salt water, which is proper & peculiar to the bloud of Christ? I could shew in like maner, how they haue clip∣ped the coine of Gods word, in leauing out words of pur∣pose, which serue not their turne, but I wil omit them: only this I say, y^t if they which counterfeit & clip the kings coin deserue hāging, what do they deserue, y^t counterfeit & clip

the word of the eternal God king of al Kings? but corrupt doctrine cānot be maintained without corruptiō of Gods word. But to returne to S. Pauls place: he there disswadeth the Christians of Corinth from going to Idolatrous feasts, by a reason taken from the Supper of our Sauiour Christ, shewing that as the faithfull by eating that bread which there is broken, & drinking that Cup, are made partakers of Christ Iesus: so they that did eate those feasts ordained to the honoring of Idols, were partakers of Idolatrie there committed, or rather of the Diuell that was there serued. And as the faithfull by being partakers of that bread haue communion together, and be made one body, to wit, the mysticall body of Christ: so they that receiue those Idol bankets, haue communion together, and shew themselues to be of one body, videl. of the Diuell. Now as there needed no transubstantiation for the one, no more there doth for the other. Also this bread which S. Paul calleth the commu∣niō of the body of Christ is broken; yet I trust they wil not say, that Christs body is broken, although Pope Nicholas caused that excellent man Berengarius so to confesse. But of the grosse and absurd doctrine of transubstantiation I will speake no more at this present. You say moreouer that we deny the communion of the Church militant, and tri∣umphant, by exclaming against inuocation of Saints, by which holy exercise those blessed Saints in heauen, and we in earth communicate, we by prayer glorifying them, and they by meditation (I thinke it should be mediation) obtayning our requests. Hereunto I answere, first that this inuocation of Saints is vnlawfull, and cannot bee proued by the holy Scriptures. And this offer I doe make you, that if you can bring one plaine place out of all the holy Scriptures, wherein it was euer commaunded, or of any faithfull man or woman vsed, I will yeeld vnto you not onely in this, but also in all matters of Religion. You quote in your margent Genes. 48. 16. and Apoca. 1. 4. which make asmuch for prouing inuocation of Saints, as Tityre tu patule doth. The words of the place of Genesis be these: The Angell which hath deliuered me from all euill blesse the

children, and let my name be called or named vpon them, and the name of my fathers Abraham and Isaac, that they may grow as fish into a multitude in the midst of the earth. Out of this place the Papists take two arguments to proue prayer to Angels and to Saints. The first out of these words, The An∣gell which hath deliuered me, &c. the other out of those, let my name be called vpon them, &c. But yet let the reader note this, that of the Papists some doe finde the one saying, and some the other so weake, that some alledge the one, and some the other, and I haue not read any one, that doth vse them both. T. W. in a discourse of this matter alledged the former words of the Angell: and Ecchius the latter. To the which I wil briefly answere: By the Angel is ment Iesus Christ the Angell of the couenant, as Malachie calleth him, and the Angell of the great counsell of God. So doth Aloisius Lipomanus that great Catholike Bishop of Vero∣na both out of Cyrillus, and of himselfe expound it in these words: Cyrillus, Iacob pueris benedicens deum & patrem & nutrientemse, & Angelum liberantem nominat, illum nempe Angelum, qui Angelus magni consilij ab Esaia dicitur, quia omnis benedictio, omnis gratia non aliter quàm à deo per Ie∣sum Christum in homines descendit. Considerandum quòd dictio hagoel vel redimens vel qui redimit propriè reddi potest, quo loquendi modo clarissimè filius dei mundi generalis redemptor denotatur. Et si diligenter aduerteris, tacitè propheta domini sanctissimam inuocat trinitatem, patrem scilicet, & spiritum S. sub nomine dei bis repetiti, vnigenitum verò dei filium sub nomine Angell: Angelum verò intelligit redemptorem, ver∣bum diuinum, saluatorem nostrum, vel auxilij dispensationis diuinae ministrum, ipse, inquam, ille benedicat pueris istis: That is, Cyrill. Iacob blessing thy children doth name God both the father which did nourish him, and the Angell which did deliuer him, to wit, that Angell, whom Esay calleth the Angell of great counsell, because all blessing and all grace descendeth no other wayes from God vpon men, but by Iesus Christ. We must consider that the word Ha∣goel may be translated either redeeming or he that redee∣meth, by which phrase of speech the sonne of God the gene∣rall

redeemer of the world, is most manifestly signified: and if thou diligently marke, thou maist perceiue, that the prophet in secret sort calleth vpon the most holy Tri∣nitie, to wit, the father and the holy Ghost, vnder the name of God twise repeated, and the onely begotten sonne of God, vnder the name of the Angell. For by the Angell he vnderstandeth the redeemer, the word of God, our Sa∣uiour or the minister of Gods helpe and dispensation; euen he, I say, blesse these children. Hitherto Lipomanus. who with that ancient Father Cyrill truely vnderstand by this Angell Iesus Christ, and not any other ministring spirit, or created Angel. And therefore this place proueth the inuocation of Christ, but not of other Angels. By the other words, Let my name be called vpon them, &c. Iacob meant nothing else, but that Manasses and Ephraim Iosephs sonnes should be counted amongst his sonnes, to make vp the twelue tribes of Israel. And euen so Frier Lyra doth truely expound it in these words: Inuocetur super cos nomen meum, quia vocati sunt filij adoptiui Iacob, & facti sunt capita duarum tribuum, sicut alij filij Iacob: that is, Let my name be called vpon them, because they were called the adopt sonnes of Iacob, and were made the heads of two tribes, as were his other sonnes. This phrase of speech is so vsed in other places of Scripture as Isa. 4. 1. In that day seuen women shall lay hold of one man, saying, we will eate our owne bread, and we will weare our owne garments: onely let thy name be called vpon vs, and take away our reproch. Whereby is meant, that he should be their husband, and they counted and called his wiues. The like phrase is 2. Sam. 12. 28. Hierem. 7. 10. &c. And therefore that this exposition of this place, whereby they go about to proue inuocation of Saints, is a priuate and false exposition, any man may easily perceiue; And this is the more euident, for that some great papists are forced to confesse that inuocation of Saints is not commended nor commaunded in al the Scriptures. There is one Francis Hamilton a Scot, a papist, and fugitiue prior of S. Iames at Herbipolis in Germanie, who in a discourse concerning inuocation of Saints writeth thus: Porro li∣hic

concedimus, disertis scripturarum verbis ipsam (in∣uocationem sanctorum) non commendari. Quibus enim? cuius authoris? cuius libri? cuius instrumenti? Noui an veteris? commendantur Sancti, commendatur oratio, quam pro nobis ad deum faciunt: vt ipsos inuocemus, atque vt pro nobis orent, roge∣mus nullo loco commendatur. Vbi consulatur, locus demonstrari non potest. Sed neque conueniebat, vt aut commendaretur aut consuleretur, nascentis maxime ecclesiae exordijs: ne plures sibi deos more gentium fingere aut constituere existimarentur christiani, quando etiam in suspicionē Idololatriae venerunt, dū sub specie panis & vini verum deum colerent. 83. praecepta ne est? Non est praecepta, &c. that is, Moreouer we doe heere willingly graunt, that inuocation of Saints is not com∣mended to vs by expresse words of the Scriptures. For by what words? of what authors? of what booke? of which testament? the new or the old? Saints are commended, prayer which they make to God for vs is commended: but that we should call vpon them, and that we should intreate them to pray for vs, is in no place commended. No place cā be shewed, where it is counselled. Neither was it couenient that it should be either commended or coun∣selled, especially in the beginning of the Church arising, lest christians should be thought to make vnto themselues after the maner of the gentiles moe Gods: seeing they were suspected of Idolatrie for worshipping the true God vn∣der the forme of breade and wine. 83. Is it commaunded? It is not commaunded. Hitherto the words of this Papist Hamilton, by which it appeareth that inuocation of Saints is not commaunded nor counselled in the Scriptures, and therefore they doe wrest them, and bring a priuate and false exposition to them, which seeke to proue it by them. You quote also in the margent Apoc. 1. 4. where at a man might well wonder, that you would quote a place so im∣pertinent for this purpose, but that it is euer vsuall a∣mongst you and your fellowes in such sort to abuse the word of God. The words of Saint Iohn be these: Iohn to the seuen Churches which are in Asia, Grace be with you and peace from him, which is, and which was, and which is to come,

and from the seuen spirits which are before his throne, and from Iesus Christ, &c. What meaneth this man to alledge this for inuocation of Saints? will he by these seuen spirits vnder∣stand the Saints? either he knoweth little, or he cannot be ignorant that this is expounded of the holy Ghost, who although he be in person one, yet by the communication of his vertue, and demonstration of his diuine workes in those seuen Churches, doth so perfectly shew himselfe, as though there were so many spirits, euery one working in his peculiar Church. Ambrose set out by Doctor Tunstall Bishop of Duresme writeth vpon these words thus. Hic to∣ta trinitas demonstratur: that is, heere the whole Trinitie is shewed: and a little after: Per septem autem spiritus, spiritus sanctus eò quod sit septiformis intelligitur: that is, By the seuen spirits the holy Ghost is vnderstoode, because he worketh seuen manner of wayes. And hard it were, or rather ab∣surd, to pray for grace and peace from Saints, and that before Iesus Christ: But vpon this I will not stand; onely the reader may consider how barren this cause is, which hath no plainer proofes, and driueth this man to such pri∣uate and false exposition of Gods word. Now whereas you say that by prayer you glorifie the Saints in heauen: I say, that by prayer we doe glorifie God: Call vpon me in the day of trouble, and I will deliuer thee, and thou shalt glorifie me. But that by prayer we should glorifie Saints, I doe not finde in all the holy Scriptures. If this man can, why doth he not shew it? I finde that God will not giue his glorie to any other, and that the Saints with Dauid say: Not vnto vs, O Lord, not vnto vs, but vnto thy name giue the glorie, for thy louing mercie and thy truths sake. And that the Angell would not be worshiped or glorified, but said vnto Iohn worship God. As touching the Saints mediation, when Iesus Christ shall cease to be our mediator, and to sit at the right hand of God to make intercession for vs, then we will seeke to your mediation of Saints. In the meane time take you heede, that in attributing that to the Saints, which is proper and peculiar to the sonne of God, yea which he hath bought with his bloud, you doe not deny

the Lord which hath bought vs, and that you doe not horribly dishonor those Saints, and make Idols of them. Furthermore you say that we deny the communion of the Church militant, and the soules in purgatorie, &c. Where∣unto I answer, y^t when you shal plainely and pithily proue this your fayned fire of purgatorie (which the Greeke Church alwayes hath denyed) then we wil yeeld vnto you, and graunt our selues to be to blame, in not helping these seely soules with dirges, masses, &c. out of the paines of this forged fire. You quote in your margent for proofe thereof, 1. Cor. 3. v. 15. & 15. v. 29. Alas poore purgatorie, that hath no better proofes. The words of S. Paul in the first place be these: If a mans worke burne, he shall lose, but he shall be saued himselfe: neuerthelesse yet as it were by fire. Here is mention of fire, and therfore it must needs be the fire of purgatorie: for such is the great iudgement of these worthie writers, that if they reade in the Scriptures or Fathers this word fire, it is none other but the fire of purgatorie: if sacrifice, it is the sa∣crifice of the Masse: if confessiō, it can be nothing but auri∣cular confession to the priest: if tradition, it is vnwrittē ve∣rities or vanities. But touching these places of S. Paul, be∣cause the author of this Pamphlet doth not alledge them, but barely quote them, I will but briefely touch them. To the first I say, that S. Paul there speaketh not of all men, but onely of teachers and preachers, which be builders of Gods house and Church, which euen Bellarmine confesseth. Secondly, he speaketh not of all their workes, but onely of their doctrine whereby they build the Church of God. Thirdly, he speaketh not of the purging of workes or per∣sons, but of the probation of doctrines. Fourthly, the works are said to be proued, and not the persons. Lastly, if this place should be vnderstood of purgatorie, then euery man should bee throwne into it, for it is said the fire shall try euery mans worke of what sort it is: but this is contrarie to the doctrine of the papists, who will not haue all men come into purgatorie. These things plainly shew that this place cannot be vnderstoode of purgatorie: Saint Au∣gustine in many places doth vnderstand it of the afflictions

and troubles sustained in this life, and not of the paines of Purgatorie after this life, Enchir. ad Laurentium cap. 68. de ciuit. Dei lib. 21 cap. 26. de side & operibus cap. 16. in Psal. 80. But S. Paul speaketh of triall of doctrine, shewing that as the fire trieth mettals, so the light of Gods truth trieth do∣ctrines: and as gold and siluer abide in the fire, and hay and stubble be consumed: so true, sound, and holy doc∣trines abide the light and triall of Gods word; when either vntrue doctrines or vaine speculations perish and be con∣sumed. So doth S. Ambrose expound it: Mala doctrina in igne omnibus apparebit, nunc enim quosdam fallit: that is, Euill doctrine shall appeare vnto all in the fire, for now it deceiueth some. Againe, Mala enim & adultera doctrina idcirco in ligno, foeno, & stipula significata est, vt ostenderetur ignis esse esca: that is, Euill and counterfeit doctrine is ther∣fore signified by wood, hay, and stubble, that it might be shewed, that it is but meate to be consumed of fire. And againe, Ignis ergo hic Christi sermo est: & bonus ignis, &c. This fire is the word of Christ, and it is a good fire, which warmeth, but burneth not but onely sinnes. By this fire that gold of the Apostle laid vpon the good foundation is tried. By this fire that siluer of manners or workes is pro∣ued. By this fire those pretious stones are lightened: but the hay and stubble is consumed. Therefore this fire clen∣seth the soule, and consumeth error. Hitherto S. Ambrose: whereby we may see y^t neither S. Augustine, nor S. Ambrose expound this place of Purgatorie, much lesse the Greeke Fathers, who neuer acknowledged it. Therfore to expoūd it of Purgatorie, as the Papists do, whether it be not a pri∣uate & false exposition, let y^e godly reader vprightly iudge.

The words of the other place here quoted are these: Else what shall they doe, which are baptized for the dead: if the dead rise not at all, why are they then baptized for dead? To picke Purgatorie pickpurse out of this place passeth my skill. Here is mention made of baptisme for the dead: but nei∣ther of Purgatorie, nor of prayer for the dead. I am not ig∣norant that there be sundrie expositions of this place: yet I doe not remember that euer I read it expounded of Pur∣gatorie,

or applied vnto it. And therefore I will write no more at this present of it, but wil expect a syllogisme to be made of it for the proofes of Purgatorie, and then I shall further consider what to say vnto it. We doe beleeue that they onely be members of that bodie whereof Christ Iesus is the head, which be either triumphing with him in hea∣uen: or be fighting for him against Satan, sinne, and the world here vpon earth. Saint Paul saith, that Christ came to make peace by the blood of his crosse, and to reconcile the things which are in earth, and the things which are in heauen. That is to say, his whole vniuersall Church, whereof part was al∣readie in heauen, and part remained behinde vpon the earth. They therefore that be in Purgatorie, be no mem∣bers of his bodie, nor are to be deliuered by him: but be∣ing the Popes creatures, are either by him (who can at his pleasure emptie and scoure Purgatorie) to be deliuered, or else still in that fained fire to be tormented. Neither hath true Christian charitie so much, as the cursed couetousnes of Priests, been the bellowes to blow that forged fire for the heating of their kitchens.

Now that I haue answered your reasonlesse reasons of our denying this article of Christian faith, the communion of Saints, I will briefly shew what is our beleefe of it. We beleeue that al the Saints of God, and members of the ho∣lie Catholike Church haue communion and fellowship with Iesus Christ, and are partakers of all his benefits. Of this communion Christ speaketh: I am the vine, ye are the branches: he that abideth in me, and I in him, the same brin∣geth forth much fruite. Of this speaketh S. Paul: God is faith∣full, by whom ye are called vnto the fellowship of his sonne Iesus Christ our Lord. This communion or fellowship is wrought by faith, by the which Christ dwelleth in the hearts of all his elect and faithfull people, and by which wee be graffed into him to receiue all grace and goodnes from him as the branch doth from the vine or stocke. And we beleeue that all the faithfull and godly be knit together in loue, as the Apostle speaketh, whereby they are to communicate those graces and gifts, which God hath bestowed vpon them, to

the edifiyng and helping of others, in such sort as God hath appointed. Yea we beleeue that all the faithfull haue communion and fellowship together in that they haue all one heauenly father, one Iesus Christ their redeemer and mediatour, one holy Ghost their sanctifier, are iustified by one faith common to all the elect, dedicated to God by one baptisme, called by one Gospell to be partakers of one kingdome of glorie. This is the summe of our beleefe concerning this article, wherein wee would know what fault you can finde. But your communion and vnion con∣sisteth in being vnder one Pope of Rome, vnder whose o∣bedience whosoeuer is not, you think he cannot be saued, as is before shewed; neither will you haue communion with him: And therefore whereas Christianitie hath con∣tinued (as I said before) in Greece, Russia, Aethiopia, Ar∣menia, and other countries, amongst whom no doubt but God hath had, and now hath his elect and chosen people, yet you haue no communion or fellowship with them, be∣cause they be not vnder your owne Pope. And much lesse haue you communion with the Saints in heauen, because you haue not the faith of Gods elect. For did the faithfull Patriarkes, Prophets, Apostles and others beleeue to be deliuered from the fire of hell by the merits of Nicholas, or to ascend into heauen by the blood of Thomas Becket? Nay Iesus Christ is the onely mercie seate, into the which the two Cherubinis did looke, that is, as I take it, both the faithfull before his comming in the flesh, and they that be after doe looke onely vpon Christ, in him onely to seeke and finde mercie.

Now let vs see the third article of our Creed, which you say we denie, which is Remission of sinnes. Here I beseech the Christian reader to consider who they be that denie this article, containing a principall point of Christian re∣ligion and saluation, whether wee or this accuser with his partners. Wee beleeue, that whereas wee be children of wrath, vnprofitable seruants, and prodigall children, that haue sinned against heauen and our heauenly father, and are so deeply indebted to God, that wee be neuer able to

make payment, for the which he might iustly throw vs in∣to the dungeon of damnation for euer: wee I say beleeue that he hath giuen his onely begotten sonne, that whosoe∣uer beleeueth in him, should not perish, but haue euerla∣sting life, by whom wee haue redemption through his blood, euen the forgiuenes of sinnes, according to his rich grace, and that our sinnes are forgiuen vs for his names sake. And we beleeue that God of his great mercie in Iesus Christ doth forgiue vs not onely our sinnes, but also the punishment due vnto them, and which wee haue deserued by them, accepting vs for vessels of his mercie, and heires of his glorie. Now this accuser of vs, and his companions doe first beleeue, that they doe make satisfaction to Gods iustice for their sinnes: which is a flat deniall of the for∣giuenes of our sinnes. For whereas our sinnes be called debts, and satisfaction is a paiment; it followeth, that if we doe make satisfaction for them, then we neither need, nor can haue forgiuenes of them. For our satisfaction, and Gods forgiuenes cannot stand together. For euen as if I owe a man a hundreth pounds, and I pay him, he doth not forgiue it; and if he forgiue it, I doe not pay it: So if we by satisfaction make paiment to God for our sinnes, then hee doth not forgiue them; if hee forgiue them, then wee doe not make satisfaction for them.

Now let vs see, what is the doctrine of these men con∣cerning this their satisfaction, whereby they make pai∣ment themselues to God for their debts. Bishop Fisher, whom I suppose the Pope hath sainted for standing so stifly in his cause, writeth hereof thus: Thirdly, some there be, which by grace in this life haue so punished themselues for their offences, that they haue made a sufficient recom∣pence for them. Againe: So doth heartie weeping for sinne, expell sinne, and is a sufficient and iust recompence for it. And againe: But whereas any creature haue made due satisfaction in this life, he neuer after shall suffer more paine, and also is cleane out of debt, and nothing after that shall euer be claimed of him. Againe, They be called recti corde, that haue made satisfaction so plentifully, that God

can aske no more of them. And in his Latin booke against Luther he hath these words: Secundo supponimus, quod quan∣quam nemo sit cui non cumulatius praemium in coelis Deus lar∣giatur, quàm hic in terris ipse meruit, innumeri tamen sunt, qui longè grauiores aerumnas pertulerunt quàm adsuorum suffe∣cissent delictorum expiationem: that is, Secondly, wee make this supposition, that although there is none, to whom God doth not giue a greater reward in heauen, then hee hath merited and deserued: yet there be many which haue suffered farre more grieuous griefes and punishments, then would haue sufficed to the expiation and purging a∣way of their sinnes. This is their doctrine, and is this to beleeue the forgiuenes of sinnes? or is it not rather to de∣nie the Lord Iesus that hath bought vs? For I may say with S. Paul, that if righteousnes come by the law (or by our satisfaction) then Christ died in vaine. And with what face can these men accuse vs of denying this article, The forgiuenes of sinnes, themselues teaching such blasphe∣mous doctrine, so manifestly opposite and contrarie vnto it? Againe, they denie the forgiuenes of the punishment due for sinne, saying, that Christ hath deliuered vs à culpa from the fault or offence, but not à poena from the punish∣ment; or at leastwise he hath deliuered vs from eternall punishment, but not from temporall, which must be su∣stained in Purgatorie, whereby our sinnes or soules must be purged, and Gods iustice satisfied. And yet the Popes Pardons, Masses and Dirges may discharge and deliuer from it. Wherein first, what doe they but extenuate, and greatly diminish the vertue and power of Christs death? For if our Sauiour Christ haue not deliuered vs from the punishment due to our sinnes, what great good hath hee done vs? And if he haue discharged vs from eternall pu∣nishment in hell, but not from the temporall in Purgato∣rie, then is he not a full and perfect Sauiour, but an halfe Sauiour. Haue you the testimonie of all Antiquitie for this doctrine? Tertullian saith, Exempto scilicet reatu, eximitur & poena: that is, The guiltines of sinne being taken away, the punishment is also taken away. And Chrysostome saith:

Vbi enim gratia, ibi & venia: vbi verò venia, illic nulla erit poena: that is, Where grace is, there is forgiuenes: & where forgiuenes is, there shall be no punishment. S. Augustine saith, Ablato ergo peccato, auferetur & poena peccati: The sin being taken away, the punishment of sinne shall also be taken away. By this let it be discerned who they be that denie this article of the forgiuenes of sinne. Moreouer, let the Christian reader consider how they attribute first that to their Purgatorie, which is proper to the blood of Christ, which, as S. Iohn saith, clenseth vs from all sinne: and se∣condly, more to their Dirges, Masses, Pardons, and such paltries, then they doe to the death and passion of Iesus Christ. For they may deliuer from the paines of Purgato∣rie, but Christs death doth not. O coelum non sudas, ô terra, non tremes? &c.

But now let vs come to your proofe of this your accu∣sation of our denying of this article. Your first reason is, that wee acknowledge no such effect in the Sacrament of Baptisme, &c. We acknowledge that baptisme is a Sacra∣ment of the forgiuenes of our sinnes, by the death and pas∣sion of our Sauiour Iesus Christ, whereby our faith is con∣firmed, and wee assured, that as water washeth away the filth of the bodie, so all the filth and guiltines of our sinnes is so purged in the blood of Christ, that wee be accepted for iust and righteous before God. But we do not acknow∣ledge that Baptisme, or any other Sacrament, do conferre grace of themselues, or haue grace included in them as in a vessell: but wee affirme that they be seales of Gods pro∣mises, and instruments whereby God worketh in his elect and chosen people those graces, which he hath in his word promised, and Iesus Christ hath purchased for them. But all that be outwardly baptized, be not inwardly clensed, as Simon Magus, who being baptized, was yet still in the gall of bitternes, and in the bond of iniquitie. For the spi∣rit of God worketh by them in whom, when, and how much it pleaseth him. Neither doe we beleeue that Bap∣tisme serueth onely for the remission of sinnes committed before it, as you say here, but that the vse and benefit of it,

pertaineth to our whole life, continually to assure vs, and confirme our faith in the forgiuenes of al our sinnes by Ie∣sus Christ. And whereas you say, that this our doctrine is contrarie to the expresse word of God, which calleth this Sacrament the lauer of regeneration, for that in it the soule dead by sinne is newly regenerate by grace: I an∣swere that Baptisme is so farre from being in this place of S. Paul expressed, that it is not mentioned, neither necessa∣rily to be vnderstanded. Saint Pauls sweet words be these: When the bountifulnes and loue of God our Sauiour towards man appeared, not by the workes of righteousnes, which wee had done, but according to his mercie he saued vs, by the washing of the new birth, and renewing of the holy Ghost, which he shed on vs aboundantly through Iesus Christ our Sauiour. Where is baptisme here mentioned? or expressed to be the lauer of regeneration? Saint Paul doth here attribute this wash∣ing, whereby wee be regenerate and renewed, to the holie Ghost, alluding as it were to the words of God, by the Prophet Ezechiel: Then will I powre cleane water vpon you, and ye shall be cleane: yea from all your filthines, and from all your Idols will I clense you. By this cleane water is vnder∣stood the spirit of God, as it is expounded in the two next verses following. I confesse that Baptisme is a Sacrament and pledge vnto vs of this washing and clensing of the ho∣lie Ghost, to whom this washing is to be attributed, and not to baptisme, as though it were included in it, or af∣fixed to it: for (as I said) many be outwardly baptized, which be not inwardly clensed, but only the faithfull chil∣dren of God, in whom Gods spirit inwardly worketh that, which by the word of God is promised, and in baptisme sealed and confirmed. And therefore this lauer is the spirit of God, by whom we be regenerated and renewed. Saint Augustine saith well: Ea demum miserabilis est seruitus sig∣na prorebus accipere, & supra creaturam corpoream oculum mentis ad hauriendum aeternū lumen leuare non posse: that is, This is miserable seruitude to take the signes for the things signified, and not to be able to lift vp the eye of the minde aboue the corporeall creature to receiue eternall light.

Your second proofe is, that we allow not the sacrament Penance, wherin all actuall sins committed after Baptisme are cancelled. Your popish penance consisting in shriuing to a Priest, receiuing absolution frō him, & doing some 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, wil worshippings appointed by him, we allow not: but true repentance, which consisteth in vnfained sorrow for sinne, earnest confession with remorse of conscience both to God and man offended, and a true reformation and amendment of life we allow and commend, and doe iudge that we can do nothing acceptable to God, which proceedeth not from this true repentance.

The third thing whereby you would proue that we de∣nie this article of remission of sinnes, which you say excee∣deth all in absurditie, is that we denie that our sins are per∣fectly forgiuen, but only not imputed, & as it were veiled or couered with the passion of Christ, &c. Wherunto I an∣swer, that you here bring an absurd distinction. For what difference is there betweene forgiuing, not imputing, and couering and hiding of sinne? Surely it seemeth that Da∣uid could find no such ods betwixt them as you dreame of, whose words be these: Blessed is he whose wickednesse is for∣giuen, and whose sinne is couered. Blessed is the man, vnto whom the Lord imputeth not iniquitie, and in whose spirit there is no guile. Doth not Dauid here take these all for one, & attri∣bute blessednes alike to euery one of thē? Whē S. Paul saith God was in Christ, and recōciled the world to himself, not impu∣ting their sins vnto them: what doth he meane by not impu∣ting of sin, but forgiuing of sin? Primasius expoundeth it thus: Non reputans illis delicta ipsorum: hoc est, indulgens per solam fidem, quae gratis donata est: i. Not imputing to them their sinnes: that is to say, pardoning them by only faith, which is freely giuen. And whereas you so much extenu∣ate, Not imputing, and make it not so much as Forgiuing; Chrysostome a man of greater iudgement then you, affir∣meth the contrarie, and maketh not imputing greater then forgiuing, in these words: Attamen cùm tanta sint nostra pec∣cata, non solum non exposcit poenam, sed & conciliatus est: non solùm dimisit, sed neque imputauit, &c. that is, But where∣as

our sinnes be so great, he doth not only not require pu∣nishment, but also is reconciled with vs: and not onely hath forgiuen, but hath not so much as imputed our sins to vs. Bernard thinketh not basely of not imputing as you do, his sweete words be these: Sufficit mihi ad omnem iu∣stitiam solum habere propitium cui soli peccaui: Omne quod mihi ipse non imputare decreuerit, sic est quasinon fuerit. Non peccare, Dei iustitia est: hominis iustitia indulgentia Dei: that is, It is sufficient for me vnto all righteousnesse, to haue him mercifull, against whom onely I haue sinned: what∣soeuer he hath determined not to impute vnto me, is so as though it had neuer beene. Not to sinne is the iustice of God: mans iustice is Gods mercie. Bernard here saith, that the not imputing of our sins vnto vs, is as much as though they had neuer beene committed: And will you say that notwithstanding the not imputing of them, yet their bot∣ches, biles, filth and abomination remaine still, exhaling a most pestiferous sent in the sight of God? Is not the sweet smelling sacrifice of Iesus Christ able so to perfume them and vs, that we and all our actions may be sweet and ac∣ceptable in the sight of God? And if the robe which the Father put vpon his prodigall sonne could so hide all his ragges, that he was deare in his fathers eyes; cannot the robe of Christs righteousnesse so couer and hide all our ragges, yea our botches, and biles, that we may bee deare and precious in the sight of God our heauenly and most mercifull father? And if those that had the mariage gar∣ment vpon them, were admitted to the mariage, without regard what the said garment couered: shall not we ha∣uing the mariage garment of Christs righteousnes, be ac∣pted to the mariage of the Lambe, notwithstanding all the botches and biles which it couereth? Yet we doe not say that we can couer or hide all our sinnes from the pier∣eing eyes of God: but this we say, that euen God himselfe doth hide them with this robe of Christs righteousnesse, and looking on vs in the face of Iesus Christ his Sonne, doth accept vs his members, for such as Iesus Christ him∣selfe is. And do you not think that that which God hideth

is well hid, and shall neuer come to light? Dauid saith of God, Thou hast forgiuen the iniquitie of thy people, and coue∣red all their sinnes. Doth not Dauid here take forgiuenesse and hiding both for one? And therefore this your distin∣ction betwixt perfect forgiuing, and not imputing & co∣uering, is as substantiall a one, as that is of your blind and barbarous Schooleman Richardus de Sancto Victore: Chri∣stus potuit dimittere peccata: nos verò non possumus dimittere peccata, sed tantum remittere. As great difference as there is betwixt dimittere and remittere, so much there is be∣twixt forgiuing, not imputing, and couering of sin. This is (as Erasmus saith) Frigidissimis distinctionibus omnia con∣fundere: that is, with friuolous distinctions to confound all things. And this much for this Article of the Creede, which you do as foolishly proue, as you falsly affirm that wee denie it.

Now I come to the fourth Article that you say the Puri∣tanes in effect denie, which is no lesse, then Christ to bee the Sonne of God. But who bee these Puritanes that bee thus grieuously charged? what are their names? why be not their bookes named, and sayings produced? These things ought to haue beene done, if you had beene dispo∣sed rather ratiocinari quā calumniari: that is, to reason, then to raile and slaunder.

But to this your malicious and false accusation I wil first oppose the true confession of faith concerning this article, whereunto all the reformed Churches whereof I haue ei∣ther heard or read do assent and agree. We beleeue and acknowledge one onely God, who is one onely and sim∣ple essence, spirituall, eternall, inuisible, immutable, in∣finite, incomprehensible, almightie, most wise, good, iust, and mercifull; and that in that one and simple diuine es∣sence, there be three persons subsisting, the Father, the Son and the holy Ghost. The Father the first cause in order, and the beginning of all things; the Sonne his wisedome and euerlasting word: the holy Ghost his true power and effi∣cacie. The Sonne begotten of the Father from euerlasting: the holy Ghost from euerlasting proceeding from the

Father and the Sonne: which three persons are not con∣founded, but distinct; and yet not deuided, but coës∣sentiall, coëternall, and coëquall. If you mislike any thing in this confession confute it: if you know any of vs that maintaine any diuers doctrine dissenting from this, name them, produce their sayings, and quote the places. But you say that these (whom you terme puritanes) perempto∣rily affirme, that Christ is God of himselfe, and not God of God: So that he receiueth not his diuinitie from his father. I answere, that if we consider of Christ absolutely in re∣spect of the essence, he is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, God of himselfe, to whom all things doe agree which are spoken of the diuine essence by it selfe: but if we consider of him in respect of his person, he is not of himselfe, but sonne of the father, yet coëternall and coëssentiall. So saith Saint Augustine, Christus ad se deus dicitur, ad patrem filius dicitur: that is, Christ in respect of himselfe is called God, and in respect of the Father is cal∣led sonne. Saint Basil saith that it was an vndoubted prin∣ciple of diuinitie in all ages: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, The godhead to be begotten neither of it himselfe, nor of any other, but to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vnbegotten. And that Christ is God of himselfe I proue it thus: He that is Iehoua, is God of himselfe: Christ is Iehoua: ergo Christ is God of himselfe. The first proposition cannot be denyed: for God is called Iehoua, because he hath his being of him∣selfe, and all others haue their being of him: And that Christ is Iehoua, I thinke you will not deny, and if you doe, it may easily be proued. For he that appeared to Esaias the Prophet cap. 6. and is there called Iehoua vers. 3. is said of Saint Iohn to be Christ in these words. These things said Esaias, when he saw his glory and spake of him. That which Esaias. cap. 18. 13. 14. speaketh of Iehoua; Saint Paul Rom. 9. 33. expoundeth of Christ. The Angel that appeared to Moses in the bush is called Iehoua: but Christ who is called the Angel of the couenant, and the Angel of the great counsell, was that Angel, ergo Christ is I••houa: And so consequently is God of himselfe. And therefore Epipha∣nius (whom I trust you will not terme a Puritane) calleth

Christ, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, God of himselfe. The Fathers of the Nicene councell in calling Christ God of God, did thereby sig∣nifie that he is coëssentiall, and of the same substance with the Father, and not as you falsely affirme that he receiued his diuinitie of his Father, which is in effect to make Christ no God. For it is proper to God to be of himselfe. The deitie is the diuine essence, which is one and singular, and the same wholy in the Father, in the sonne, and in the holy Ghost. And so we acknowledge a Trinitie of per∣sons, and a vnitie of essence, that is one only God. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Saint Basil &c. it is manifest that the names of Father and sonne doe not signifie the essence, but the proprieties of the persons. So Damascene saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. that is, The deitie signifieth the na∣ture (or essence) the word Father, the person. And the essence is wholy in the Father, wholy in the sonne, and wholy in the holy Ghost, as euen your great Master of the sentences Peter Lumbard confesseth; so that the Father is God of himselfe, the Sonne God of himselfe, the holy Ghost God of himselfe: and yet not three Gods, but one true and immortall God. And therefore with Athana∣sius wee worship a vnitie in Trinitie, and Trinitie in vnitie.

The fift article, which you say those whom you disdain∣fully call Puritaines doe deny, is the descension of Christ into Hell. Can you shew and name any such puritanes which omit this article either in rehearsing it, or in ex∣pounding it, as you haue done the second commaunde∣ment of God? I am sure you cannot. Why doe you then say that they deny it? forsooth because they receiue not your exposition of it, to wit, that Christ descended in soule to Hell, and was there as long as his body was in the graue, and there harrowed Hell, and deliuered thence the patriarkes, and all iust men there houlden in bondage vnto his death, as your Rhemists write. And doe all that receiue not this exposition deny this article? Then did your owne Doctor Durand deny this article, who held and published in writing that Christs soule did not in

respect of the substance and essence thereof, but by effect, efficacy and operation descend into Hell. Then did Iohn Picus that learned Earle of Mirandula, and Cardinall Caietane, (whom the Pope sent into Germanie to suppresse Luther) deny this article, who concurre and agree with Durand: yea I might say that then either Saint Cyprian or Ruffin denyed this article, who expoundeth it of Christs buriall. But you say that these nameles Puritans defend that Christ suffered the paines of Hell vpon the crosse, whereby they blaspheme most horribly that sacred huma∣nitie, as if Christ had despaired of his saluation, as if God had hated him, and he had hated God, &c. I answere that this doctrine of Christs suffering the paines of Hell vpon the crosse, is not so desperate, as your collections thereof are false, and blasphemous. What desperatnes or absurdi∣tie is this, that Christ our Sauior, not in respect of him∣selfe, but in that he became our suretie, and tooke vpon him our debts, and bare our sinnes in his bodie vpon the wood as Saint Peter saith, did beare and indure in his hu∣manitie the wrath of God, and the paines and torments which our sinnes had deserued, to deliuer vs from the wrath of God which we by our sinnes had prouoked, and from the said paines and torments which we had merited. We are not to thinke, that Christ did suffer onely an ex∣ternall and corpōral death, for then he had shewed greater weakenes, then many meere natural men haue done, who with great courage and cheerefulnesse haue gone vnto death: but Christ our Sauiour was in such an Agonie, that his sweate was like drops of bloud trickling downe to the ground, so that an Angel appeared from heauen comforting him: He cryed, and said, My God, my God, why hast thou forsaken me. Whereby it doth euidently appeare that he suffered not onely an outward death of the body, but did in his soule wrastle with the paines of Hell, and beare the burden of Gods wrath, dewe to our sinnes, to deliuer vs from the same, and to purchase the loue and mercie of God vnto vs. And when the prophet saith of him: He hath borne our infirmities, and carried our sorrowes:

he was wounded for our transgressions, he was broken for our ini∣quities: the chastisement of our peace was laid vpō him, and with his stripes we are healed. All we like sheepe haue gone astray: we haue turned euery one to his owne way, and the Lord hath laid vpon him the iniquitie of vs all. Did not our Sauiour Christ heerein suffer the punishment which was due to our sinnes? Saint Paul saith, that Christ hath redeemed vs from the curse of the law being made a curse for vs: for it is written, Cursed is euery one that hangeth on the tree, yet Iesus Christ was neuer accursed of his Father; but he bare in his body and soule, the curse that was due to our sinnes, to deliuer vs from the curse of God, and to purchase to vs the blessing of God. But these men (who otherwayes are so full of curious distinctions) doe herein erre, because they doe not with Saint Augustine put a difference be∣tweene that which appertained to Christs owne person, and that which he suffered in the person and place of vs, the which if this writer or rather slaunderer had done, he might haue abstained from these his blasphemous collecti∣ons of his owne, and not our assertions: As if Christ had despaired of his Saluation, or God had hated him, &c. Whereunto I answere, that Christ was farre from such despaire, which properly is a sinne in the reprobate, and not a punishment of Gods iustice. And we hould that our Sauiour Christ suffered in our person, and for vs those torments, which are righteous punishments of Gods iustice against sinne, and not such as properly bee sinnes in the deuils, and in wicked and reprobate men, as are despaire and hatred of God. And therefore we confesse with our mouthes, and beleeue with our harts, that Christ was neuer hated of his Father, but alwayes the deerely beloued Sonne of God, in whom he was alwayes well pleased. But he hated sinne, the which as man had com∣mitted, so in mans nature Gods iustice was to be satisfied. The which for that corrupt and sinfull man was not able to performe, the Sonne of God as I said, became our surety, tooke vpon him our nature, and in the same hath suffered vpon the crosse, the punishment of Gods anger due to our

sinnes, and thereby hath satisfied Gods iustice, pacified his anger, and purchased his loue and mercie to all those that truly beleeue in him. And so Christ was tormented with anguish of minde, not for his sinnes, as you falsely gather, but for our sinnes, which hee bare in his bodie and soule vpon the crosse: and God was not enemie to God, but e∣nemie to our sinnes, which were imputed to Christ, that his satisfaction and righteousnes might be imputed vnto vs. To conclude, we beleeue that Christ suffered vpon the crosse those punishments of sinne which proceede from Gods iustice, and be no sinnes, which in some sense may be called the paines of hell, because that as Christ by his Deitie ouercame them, and it was impossible for him to be held and ouercome of them: so the diuell and the repro∣bate shall eternally indure them. And this is no desperate doctrine, but a most comfortable doctrine to assure vs, that in Christ Gods iustice is satisfied, our sinnes are dis∣charged, hell is conquered, and wee from it be deliuered. So that we may with the Apostle say, O death where is thy sting? O hell where is thy victorie?

The Pamphlet. The Protestants haue no meane to determine controuersies, and abolish heresies. 5. Article.

AS the Protestants neither know what they beleeue, nor why they beleeue: so haue they no meanes in their Church to settle them in vnitie of beleefe; nor to determine controuersies, nor to abolish heresies, as hath the Catholike Church: for our Sauiour Christ by his di∣uine prouidence did foresee, that heresies were to arise in his Church, as his Apostle S. Paul doth warne vs: the which as plagues were to infect his flocke, and therefore he not onely fore∣warned vs of them, but also gaue vs meanes how to preuent and

extinguish them. He willed vs to heare his Church; if we would not be accounted as Etlmicks and Publicanes. He ordained Pa∣stors and Doctors, lest we should be carried away with euery blast of vaine doctrine. He promised to the Church the assistance of the holy Ghost, in such sort as they which would not heare her, would not heare him. The Catholikes therefore beleeuing cer∣tainly that the Church cannot erre: that the generall Councels cannot deliuer false doctrine: that the Pastors and ancient Fa∣thers with ioynt consent cannot teach vntruths, when heresies spring vp, presently with the voyce of the Church plucke them vp euen by the rootes, and so euer hath practized: and after this manner hath ouerthrowne al encounters, false opinions, and errors, which the diuell by his ministers euer planted, or establi∣shed in the world, and so they haue been freed from all braules, and quarrels, in matters of religion. But the Protestants ad∣mitting the sole Scripture, as vmpire and Iudge in matters of controuersies; & allowing no infallible interpreter thereof, but remitting all to euery mans priuate spirit & singular expositiō, cannot possibly without error winde themselues out of the labo∣rynth of so many controuersies, wherewith they are now in••••••∣gled, and intricated. And the irreconciliable iarres bet••ixt them and the Puritanes in essentiall points of faith, giue suffi∣cient testimonie, that they will neuer haue an end, or can haue an end, holding those grounds of opinion, which they obstinately de∣fend. And finally, they haue no argument to prooue, that they haue the true Church, true religion, true faith, which all here∣takes which euer were, will not bring to condemne the Church as well as they. For example, they alleage Scriptures, so did the Ar∣rians: they contemne Councels, the Arrians did not regard them: they challenge to themselues the true interpretation, the same did all heretikes to this day. And to conclude, they call themselues, the little flocke of Christ, to whom God hath reuea∣led his truth, and illuminated them from aboue, all which the Donatists with as good reason, and better arguments did arro∣gate vnto themselues. The same I say of Pelagians, Nesto∣rians, Eutychians, with all the rabble of other damned heretikes. And to conclude these articles of faith, I say that if the prin∣ciples of the Protestants religion be true, S. Paul himselfe ex∣horteth

vs to infidelitie, which I proue thus:

Whosoeuer exhorteth vs to doubt of that which we are bound to beleeue by faith, exhorteth to infidelitie. But S. Paul doth ex∣hort vs to doubt of our saluation, which we are bound to beleeue by faith, according to the Protestants religion: Ergo, S. Paul exhorteth vs to infidelitie.

The Maior is plaine: for to doubt of matters in faith is ma∣nifest infidelitie, because whosoeuer doubteth, whether God hath reuealed that which indeede he hath reuealed, being sufficiently proposed, as reuealed: vertually doubteth whether God saith truth or lieth.

The Minor is proued by the testimonie of S. Paul: Cum ti∣more & tremore salutem vestram operamini: With fears and trembling worke your saluation. All feare whether it be fi∣liall feare or seruile feare, includeth doubt, the one of sinne, the other of punishment.

Answere.

AS it is false that wee neither know what wee be∣leeue, nor why wee beleeue (as hath been be∣fore sufficiently shewed) so is it no lesse false, which is here boldly affirmed, but faintly pro∣ued: That we haue no meanes in our Church to settle vs in vnitie of beleefe, to determine controuersies, and to abo∣lish herefies. We haue the word of God, which wee ac∣knowledge to be the onely touchstone of truth, concer∣ning religion and saluation: We haue learned, and godly Bishops and Pastors to teach the truth of Gods word, to confute both by preaching and writing errors and here∣sies: And we haue Synodes, although not generall, yet prouinciall, wherein controuersies may be decided, and heresies condemned, as heretofore the truth hath beene maintained, and heresies confuted; and confounded in some prouinciall Councels, as that called Gangrense, and some other Africane Councels, as well as they haue beene in some generall. I would faine know of you, what other and better meanes, the Church of God had for the space of

three hundred yeeres after Christs in carnation then these, to determine controuersies, and abolish heresies. Gene∣rall Councels they had not before Constantines time, which therefore your fellow Papist Fighius counteth to haue been an inuention of his: but your great Rabbin Rob. Bellarmine therein controlleth him, and saith it is false. So well these men be setled in vnitie of beleefe. And to your great Master of Rome (whom you now would make the Oracle of the world) there was before that time but small respect and regard had, as your owne Pope Pius 2. in these words confesseth: Ante Concilium Nicenum sibi quis∣que viuebat, & ad Romanam Ecclesiam paruus habebatur re∣spectus: i. Before the Councel of Nice, euery one liued to himselfe, and there was small regard had to the Church of Rome. Shew vs therefore what meanes the Churches of God then had for maintenance of vnitie of faith, which we want?

You say that Christ willed vs to heare his Church, if we would not be accounted for Ethnicks and Publicanes. The which place your said Rob. Bellarmine Reader full wisely alleageth to proue the Pope and his Councel to be the su∣preme Iudge of controuersies. As though our Sauiour Christ there spake of deciding of controuersies in doc∣trine, or of expounding the Scriptures; or by the Church meant the Pope and his Councel, and that euery man a∣gainst whom his brother trespasseth, must goe to the Pope and his Councel to make his complaint. These be vani∣ties and follies, which nullo impellente ruunt, and neede no confutation. You further alleage out of Ioh. 14. 17. that Christ promised vnto the Church the assistance of the holy Ghost: where, by the Church you meane the Pope and his Councell, as your Master Bellarmine hath taught you, who writeth vs: Sed hîc in genere dicimus, iudicem veri sen∣sus Scripturae & omnium controuersiarum, esse ecclesiam, id est Pontificem cum concilio, in quo omnes Catholici] conue∣niunt: that is, Wee generally say, that the Church is the iudge of the true sense of the Scripture, and of all contro∣uersies, that is to say, The Pope with the Councel, where∣in

all Catholikes doe assemble (or rather dissemble toge∣ther). But our Sauiour Christ made this promise to his dis∣ciples, saying: I will pray the Father, and he shall giue you ano∣ther Comforter, that he may abide with you for euer, euen the spirit of truth, whom the world cannot receiue, because it seeth him not, neither knoweth him; but ye know him: for he dwelleth with you, and shall be in you. This promise pertaineth not to all the successors of the Apostles, but to all them that truly feare God, and beleeue and obey the holy doctrine which Christ deliuered to his Disciples, and which they prea∣ched: the which when you shall soundly proue, that your Popes & Councels do, then we wil grant that this promise of Christ belongeth to them. In the meane time wee will follow Chrysostomes good counsell: Si videris aliquem E∣uangelica repetentem, profecto spiritum sanctum habet. Venidt enins spiritus sanctus vt recordari vos faciat eorum, quae docui. Si quis igitur corum, qui dicuntur habere spiritum sanctum di∣cat aliquid a scipso, & non ex Euangeliji, non crodite, meam do∣ctrinam sequimini: that is, If thou see any man speaking out of the Gospell, surely he hath the holy Ghost. For the holy Ghost shal come to put you in remembrance of those things which I haue taught you. If therefore any of them, which are said to haue the holy Ghost, doe speake any thing of himselfe, and not out of the Gospels, beleeue him not, but follow my doctrine. Whereas you say, that you beleeue certainly that the Church cannot erre, that the generall Councels cannot deliuer false doctrine &c. I an∣swere, that you foolishly begge that which is in question. For as wee acknowledge Councels assembled of godlie, learned, and modest men, which simply seeke the glorie of God, and the profit of his Church, are good meanes to suppresse errors and heresies, and to abolish abuses and enormities; so to affirme that generall Councels cannot erre, or deliuer false doctrine, is most false & absurd, as by many both reasons and examples might be prooued. But for shortnes sake I will touch but a few examples.

The councell of foure hundred Priests of Israel erred, and Santan was a false spirit in the mouth of them all to the

destruction of Achab that cursed king of Israel. The coun∣cell of the Priests of Iuda erred in cōdemning Iesus Christ to death. The Councell of the high Priest and other Priests, Rulers, Elders, and Scribes erred in forbidding Christs disciples to speake or teach in the name of Iesus. The councel of Neocaesarea erred in iudging hardly & fals∣ly of second marriages, which Gods word alloweth. Rom. 7. 3. 1. Cor. 7. 39. the words of the Councell be these: Pres∣byterum conuiuio secundarum nuptiarum, interesse non debe∣re, maxime cum praecipiatur secundis nuptijs poenitentiam tri∣buere: that is, A priest ought not to be present at the feast of second mariages, especially because he is commanded to appoint penance to second mariages. This Councell although it were prouinciall, was confirmed by Pope Leo the fourth, as appeareth by Gratian, and the Papists hold, that prouinciall councels confirmed by the Pope cannot erre. The Councell of Ariminum, wherein were assembled aboue foure hundred Bishops, horribly erred, in maintai∣ning the blasphemous doctrine of Arius. The like did the Councels of Millaine, Seleucia, and of Tyrus. The second Councell of Ephesus erred, and maintained the false do∣ctrine of Eutyches. These Councels the Papists confesse to haue erred, and why? because they were not allowed and confirmed by the Bishop of Rome. A simple and shame∣lesse shift: as though the Bishop of Rome had in those daies power either to call, or confirme Councels any more then the other Patriarks had. In that second Councel of Nice (most vnlike vnto the first) not only the wicked worship∣ping of Images was allowed, and the Scriptures for the confirmation thereof most shamefully abused and detor∣ted, as appeareth by the said corrupt councell, and Caluin and Mart. Chemnicius haue largely shewed: but also in the same was decreed, that the Angels haue bodies, and that the soule of man is corporall, and therefore they may bee painted; the which he foule errors. If you will not allow the worshipping of Images to be an errour, then you can∣not say but that the Councell of Constantinople vnder Leo the Emperour, where were present 338. Bishops, and

another of Frankford vnder Charles the Great, in which the worshipping of images was condemned, did erre. Some of these Councels erred: To omit for breuitie sake manie other Councels, a Councell at Rome vnder Ste∣phanus the sixth, or as some reckon, seuenth, condemned Pope Formosus and his doings. Another Councell at Ra∣uenna vnder Pope Iohn the tenth, restored Formosus, and condemned Stephen and the actes of his Councell. I hope you will not, or cannot say, but that one of these Councels erred. Another Councell at Rome vnder Pope Nicholas the second, caused that excellent learned and godly man Berengarius to recant, and to confesse that the verie true bodie of Christ is indeed handled, and broken by the priests hands, and torne with the teeth of faithfull people: The which is a grosse, false, and blasphemous doctrine. The Councell of Constance erred most wic∣kedly in taking away the cup of the Lord from the lay people, contrarie to the word of God, and the testimo∣nie of all antiquitie. And that their last Councell of Tri∣dent hath fouly erred, and confirmed false doctrine, repugnant to the truth of Gods word, and the Canons of ancient Councels, both these excellent learned men Martinus Chemnicius and Innocentius Gentilletus haue she∣wed: and we do, and will proue to the consciences of all those, whom the God of this world hath not blinded. I am not ignorant what colours that Iesuite Bellarmine see∣keth to cast vpon the foresaid errours of these Councels, and such others, and what simple shifts he seeketh to elude and auoid them, the which I wil not stand here to answer, but I will referre the reader to the answers of Lamb. Da∣naeus, and to that excellent man of blessed memory D. Whi∣takers, where he may find the weaknesse and nakednesse of Bellarmines said shifts plainly discouered, and the same fully confuted, the which I thinke will stand (as other of his works haue done) long vndefended.

Whereas you note in your margent the ancient Coun∣cels of Nice, Constantinople, Ephesus, and Chalcedon, wherin old heretikes were confuted and condemned: and

thereby claime them to appertaine to your Church. I an∣swer, that as it is most certaine, that those Councels were not called, not gouerned and directed by the Bishops of Rome, as now by vsurpation they are; so you shall neuer proue, that those godly and learned fathers agreed with you in manie great and principall points of Christian do∣ctrine. It were easie to shew that sundry things were con∣demned by them, which be receiued and vsed by you: And therefore you vainly brag of their names, whose doctrine and proceedings you haue forsaken: neither haue you so much by disputation in Councels, as by cruel persecution through fire and fagot suppressed such as in all ages haue complained of your idolatry and abominations, as plain∣ly appeareth by histories.

As it is true that we admit the holy Scripture, or rather the holy Ghost, speaking in the Scripture, to bee the su∣preme vmpier and Iudge in matters of controuersies, and acknowledge him to be the onely infallible interpreter of his own words; so is it false, that we admit no other iudge, but remit al to euery mans priuate spirit, and singular ex∣position. We say, that as the holy Ghost in the Scriptures is the high infallible iudge and interpreter of the Scrip∣tures: so we acknowledge inferiour Iudges and interpre∣ters both priuate and publike. Euerie man is a priuate iudge to discerne and iudge of the doctrine which he hea∣reth or readeth in the Scriptures. So Saint Paul saith: I speake as vnto wise men, iudge ye what I say. Let the Prophet! speake two or three, and let the other iudge. Despise not prophe∣cying. Try all things, and keep that which is good. Abstain frō all appearance of euill. Beloued, beleeue not euery spirit, but try the spirits whether they are of God. The spirituall man iudgeth all things. Good Christians ought to haue their wits exercised to discerne both good and euill. The true sheepe of Christ heare and know his voice, and they will not follow a stranger, but they flie frō him; for they know not the voice of strangers, whereby our Sauiour Christ sheweth, that those which be his sheepe, and be truely gathered into his fold, can iudge and discerne betweene his voyce sounding

in the Scriptures, and the voyce of strangers, deliuering a strange doctrine differing and dissenting from the same, such as is the false doctrine of the Church of Rome. We also admit publike iudges of controuersies, both seuerally, as learned Bishops, pastors, and doctors; who may giue their sentences and iudgements in matters in question: and coniunctly, when they be assembled in Synodes and Councels to examine questions of greater difficultie, and to decide the same. How beit their iudgements be not in∣fallible (for all men be lyars, and subiect to ignorance and errour) neither haue they any absolute power and autho∣ritie to iudge after their own spirit or mind, but according to the canonicall Scriptures: from the which if they bee found to decline and swarue, their iudgements are not to be followed. But your meaning is, that the Pope with his Councell is the supreme vmpire and iudge in matters of controuersie, and the infallible interpreter thereof. How they haue most falsly interpreted the Scriptures, I haue in some part shewed before: and that he who is a partie, and whom a great part of Christendome doth accuse to bee Antichrist, and guilty of most grieuous crimes, as of impie∣tie, idolatrie, tyrannie ouer the Church, sacrilege, treason, &c. should be iudge in this his owne cause, is against all law and reason. It is written in your owne Canon lawe, Si Papa cum aliquo causam habet, non debet ipse esse iudex. i. If the Pope haue matter with any other, he ought not himselfe to be iudge. And againe, Quando Papa est in statu, qui plerisque est offendiculo, & scandalizat Ecclesiā, noc est corrigibilis, tunc non potest esse iudex, quia videtur male sentire de fide. i. When the Pope is in that state, that he is an offence to manie, and scandalizeth the Church, and is incorrigible; then he canot be Iudge, because he seemeth to be of an euill faith. And euen so not only we do, but also manie of his owne fauou∣rers haue iustly accused the Pope to be.

You vainly and falsly exaggerate controuersies and ir∣reconciliable iarres (as you terme them) among vs in es∣sentiall points of faith. But why do you not particularly expresle some of those essentiall points of faith? Surely be∣cause

you cannot. I cōfesse there hath been in our Church some controuersie concerning externall ceremonies, and forme of gouernment, as there hath beene heretofore be∣tweene good men; as betweene Peter and Paul: betweene Paul and Barnabas: betweene Anicetus Bishop of Rome and Polycarpus: betweene Chrysostome and Epiphanius; and manie others: who all were godly men, agreeing in vnity of faith, and knowledge of the Sonne of God. But you that are so eager in traducing our iarres, cannot see your own manifold and vnreconciliable iarres and controuer∣sies among your selues. As betweene your Schoolemen, namely, your Thomists and Scotists, differing in sundrie matters of moment, as not onely Erasmus hath declared, but also Iohn Bishop of Rochester hath affirmed. Also be∣tweene your Dominican and Franciscan Friers, about the conception of the virgin Mary, debated not onely by words, but also by blowes, which controuersie was neuer yet decided, but in the Councell of Basil, which the Pa∣pists count a schismaticall Councell, and in the same was the false doctrine approued, to wit, that the Virgin Mary was conceiued without sinne. You cannot see your iarres betweene your great Maister of Sentences Peter Lumbard (who iustled Saint Paul out of the schooles) and your Sor∣bonist Doctors of Paris, which found and condemned 26. errours in him: nor the iarres betweene Ambrosius Catha∣rinus Archbishop of Minorien, and Dominicus de Soto confesson to Charles the fift, concerning assurance of Gods grace, predestination, originall sinne, freewll, and indura∣tion of a sinner, as in their bitter bookes one against ano∣ther about these matters appeareth: nor y^e iarres betweene the said Catharinus and Cardinall Caietane, whom Catha∣rinus chargeth with 200. errors, of which he writeth thus: Quae vt non solum euidenter falsa meritò culpari possent, verum etiam vt Christianae religioni perniciosa, &c. Which may be worthily reproued not onely as euidently false, but also as pernicious to Christian religion. I might mention many mo iarres among the Papists, and namely betweene the secular Priests and Iesuits, as appeareth by their bitter

bookes one against another, and particularly that of Willi∣am Watson a secular Priest lately published in print against the Iesuits, which this camlling exclamor cannot espy, who can see a moate in our eyes, but cannot behold great beames in their owne: but for shortnes sake I omit them at this present, onely the learned may see how that great Rabbi Rob. Bellarmine iarreth with all other his pewfel∣lowes, and in very many essentiall points of doctrine dissenteth from them, and controuleth them. Whereof also Iohannes Pappus hath made a large collection.

Whereas you say y^t we haue no argument to proue, that we haue the true Church, true religion, and true faith, but such as al heretikes haue euer vsed: I answere, that we haue that argument & proofe for these things, which although Heretikes haue falsely pretended, as popish heretikes now doe, yet the godly learned Fathers haue sincerely vsed. And that is the holy word of God, the onely touchstone of truth and piller of the Church: for as the Church in one respect, is the piller of truth as Saint Paul saith: so in an∣other, the truth is the piller and prop of the Church, as Chrysostom saith: For by what meanes els haue the godly and learned Fathers in all ages confuted heresies, and proued the Church, but by the Scriptures? by them out Sauiour Christ foyled the Diuell, and put him to flight. By them he answered the Pharisies. By them he confuted the Sadduces. By them he proued himselfe to be the pro∣mised Messias, and Sauiour of the world. By them Saint Paul confirmed the Gospell which he preached: By them hee perswaded the Iewes those things which concerned Christ Iesus, both out of the Law of Moses, and out of the Prophets. By them Apollos confuted the Iewes, with great vehemencie, shewing by the Scriptures that Iesus was the Christ. By them the godly and learned Fathers confuted and confounded the Arians and other Heretikes, whom you here name, as by their bookes and particular sayings it euidently appeareth. Athanasius speaking of the godly decrees of the Councell of Nice, against the Arians writeth thus: Atque harum rerum non aliunde nos quàm ex scriptu∣tis

persuasionem habemus: that is, We be perswaded of these things, by no other meanes but by the Scriptures. Epipha∣nius saith: In Scripturis sanctis Trinitas nobis annuntiatur ac creditur citra curiositatem, &c. The Trinitie is in the holy Scriptures preached vnto vs, and without curiositie belee∣ued. And that by thē all doctrines are to be confirmed, and all errors and heresies to be confuted, they plainely and plentifully shew. Tertullian saith, that if Heretikes bee brought to examine and try their questions onely by the Scriptures they cannot stand. Epiphanius saith: that we are not to discusse questions, by our owne wits and rea∣sons, Sedex scripturarum consequentia. By the consequence of the Scriptures. Saint Basil saith: Let vs stand to the ar∣bitrement of the Scripture inspired of God, and with whome bee found doctrines agreeable to those diuine words, let the truth be iudged to be with them. Constantine said vnto the Bishops in the Nicene Councell. The Euan∣gelicall and Apostolicall bookes, and the oracles of the Prophets doe plainely instruct vs of God, wherefore lay∣ing away all enimitie and discord, let vs take the explica∣tion or resolution of the questions in controuersie out of those sayings inspired of God. So saith Saint Augustine: Verum nos sacris literis accommodemus auditum, &c. that is, Let vs harken vnto the holy Scriptures, and according to them let vs by the helpe of God dissolue this question. And againe. Non secundū opinionem, &c. We must consider of this matter not according to y^e commō opinion, but according to the holy Scriptures of our religion. And of the church he saith thus: Sed vtrum ipsi ecclesiam teneant, non nisi diuina∣rum Scripturarum canonicis libris ostendant: that is, But whe∣ther they haue the Church, let them shew by no other meanes, but by the Canonicall bookes of the diuine Scriptures. Chrysostom saith that we cannot know, which is the true Church of Christ, Nisi tantummodo per Scrip∣turas: that is, but onely by the Scriptures. Therefore by the Scriptures proue your doctrine, and shew your Church. But you say the Arians and other Heretikes alleadged the Scriptures: whereunto I adde, that so did the Diuell also,

but 〈◊〉〈◊〉 in such sort as you and your fellowes do, in mang∣ling them, and falsly expounding and applying them, as I haue in some part before shewed. I am cōtent to ioyne this issue with you, that they which be proued, to depraue, de∣tort, mangle, and falsly expound and apply the scriptures, be heretikes, and to bee condemued with these old here∣tikes whom you here name, To whom whether you or we bee more like, let the vpright Reader indifferently iudge. The Arians seeing that they could haue nothing out of the Scriptures fled (as Athanasius saith) vnto the Fathers, and euen so do you. The Arians vsed subtill di∣stinctions to elude and shift off the truth, and so do you. They denied the person of Christ: and you denie the of∣fice of Christ, in not acknowledging him to be our onely Prophet and teacher, whose onely voyce wee must heare and obey: nor the only King and head of his Church, nor our onely high Priest with the sweete smelling sacrifice of himselfe once for euer offered, to redeeme and reconcile vs to God, nor our only mediatour to make intercession for vs. The Arians did cruelly persecute the true Christi∣ans, and so do Papists, when power is in their hand to do it. The Arrians when they could not preuaile against that excellent man Athanasius, fell to raile vpon him, and to slaunder him, accusing him of adulterie, murther, and sor∣cerie: and euen so do you deale now with such as for their godlinesse and learning may well bee compared with A∣thanasius, I meane especially Caluin, whom the Authour of that vnlearned libell and beastly booke intituled, A quartron of reasons of Catholike religion, &c. is not ashamed to call a seare backt priest for Sodomie. O thou shamelesse man, or rather monster! art thou not ashamed to slaunder and belie such a man? of whom they that knew him, did truly write of him, ipsa à quo potuit virtutem discere virtus, that euen vertue it selfe might (as it were) haue learned vertue of him. How doest thou know that Caluin was such a man? I assure my selfe that thou didst neuer see him nor know him: yea, I nothing doubt but that thou wast scars∣ly borne whē he died. And how doest thou know y^t he was

subiect to such a filthie sinne? where was hee euer accused or conuicted of such a matter? In that Citie adulteries be punished by death, and would Sodomie haue bin winked at in the Preacher? And if it were not knowne there, how doest thou know it? But I will not insist any longer in cō∣futing this shamelesse slaunder. For most true it is which Tully saith: Nonne vt ignis in aquam coniectus continuò re∣stinguitur & refrigeratur, sic referuens falsum crimen in pu∣rissimam castissimamque vitam collatum statim concidit & extinguitur? that is, As fire being cast into water is straight waies quenched: so a feruent false crime and slaunder be∣ing cast into a most pure and chast life (such as Caluines was) forthwith falleth downe and is extinguished. And euen so let this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. slanderer, and Bolsec the Apostata, and all other raile and slaunder what they can, yet Cal∣uines memorie with God and all good men will be blessed for euer. And this railer herein sheweth himselfe like not onely to the Arians, but also to that ancient enemie to Christianitie Porphyrius, who, as Eusebius saith, going about to reprehend and finde fault with the Scriptures and Prea∣chers of the Word, not being able to reproue their doc∣trine: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: that is, wanting reasons, he fell a railing and slaundering the Preachers.

But to returne to my matter, let the reader also with in∣differencie consider who be like to the Donatists, Pela∣gians, Nestorians, and Euty chians, we or the Papists. The Donatists affirmed the Church to haue perished from the rest of the world, and to haue remained onely with them in Africa: Doe not the Papists in like manner affirme on∣ly them to be the Church of God, which in a part of Eu∣rope be vnder the obedience of the Bishop of Rome, vn∣lesse now they will adde the West Indians, of whom as the Spaniards haue murthered many millions: so perad∣uenture a few be either perswaded or coacted to professe Poperie, and submit themselues to the Pope of Rome. But the Christian Churches in Grecia, Aethiopia, Armenia, Muscouia and other countries, they acknowledge not for

the Church of God: because they doe not subiect them∣selues vnto the Church of Rome: we acknowledge al them to be of the Church of God, which in all the world hold the truth in the chiefe and fundamentall points of Chri∣stian religion. The Pelagians held, first, that the grace of God, whereby wee be deliuered, is giuen according to our merits. Secondly, that the law of God may be fulfilled of vs. Thirdly, that wee haue free will: the Papists herein be so like to them, that as they maintaine in effect the same matters, so for the defence of them they alleage the same places of Scriptures now, as the Pelagians of old time did, as appeareth by the writings of S. Augustine, and S. Hie∣rome against them. Nestorius did (as Theodoretus writeth of him) trouble and intangle the simple and plaine doc∣trine of Christian faith with Greekish Sophistications. How the Papists haue herein ioyned with him, and by their curious Questions, and vaine Sophistications, haue troubled and peruerted the pure, simple, and plaine faith of Christ, by their Schoolemen it doth euidently appeare. Entyches confounded the two natures in Christ, and the properties peculiar to them: So doe the Papists, in ma∣king the bodie of Iesus Christ to be at one instant in hea∣uen and earth, and infinite places of the earth, which is on∣ly proper vnto the Deitie. This shall suffice to shew that the Papists be liker to these olde heretikes then wee are, whose doctrine wee abhorre, and be farre further from it, then they be. Yea I may not onely truly say, but can also plainly proue Poperie to be an hotchpotch of old heresies long agoe condemned in the Church of God. The which as I did once in publike place shew, so I may (if it be the will of God) hereafter more plainly and plentifully proue.

Now this worthie writer, or rather lewd libeller will proue, and that by a syllogisme, out of the principles of our religion, that S. Paul exhorteth vs to infidelitie: This subtile syllogisme is thus framed:

Whosoeuer exhorteth vs to doubt of that which we are bound to beleeue by faith, exhorteth to infidelitie.

But Saint Paul doth exhort vs to doubt of our saluation

(which we are bound to beleeue by faith, according to the Protestants religion) Ergo: Saint Paul exhorteth vs to in∣fidelitie.

As the assumption or second proposition of this syllo∣gisme, as it now standeth is false: so by a small alteration, both it, and all the rest may be very true, that is, by put∣ting out the name of S. Paul, and putting Papists in place thereof, in this sort.

Whosoeuer exhorteth vs to doubt of that which we are bound to beleeue by faith, exhorteth vs to infidelitie.

The Papists exhort, or at leastwise teach vs, to doubt of our saluation: Ergo, the Papists exhort vs to infidelitie.

The first proposition of this syllogisme is affirmed by this writer to be plaine. The second is the doctrine of the Papists concluded and determined in that Tridentine Cō∣uenticle, where it is said, that they which be truly iusti∣fied, cannot without all doubt account themselues to be iustified. And againe, that no man can know by certaintie of faith, which is not subiect to error and falsehood, that he hath obtained the grace of God. And againe, Siquis dixerit, omni homini, &c. If any shall say, that it is necessarie for euery man to the obtaining of remission of sinnes, to beleeue certainly and without doubt of their owne infir∣mitie and indisposition, that their sins be forgiuen them, be he accursed. But more plainly and pregnantly doe the Doctors of Louaine lay downe this doctrine of doubting: Fides, qua quis firmiter credit, & certò statuit, per Christum si∣bi remissa esse peccata, seque possessurum vitam aeternam, nullum habet in Scripturis testimonium, imo eisdem aduersatur: that is, The faith whereby a man doth firmely beleeue, and is certainly assured that his sinnes by Christ be forgiuen him, and that he shall possesse eternall life, hath no testi∣monie in the Scripture, yea is contrarie vnto them. Here∣upon I conclude by this writers owne reason, that the Pa∣pists in maintaining this doctrine of doubting, teach infi∣delitie. But whereas these Louainian Doctors say, that this doctrine of the certaintie of forgiuenes of our sinnes by Christ, and of our possession of eternall life is not testified

in the Scriptures, but contrarie to them: how false this is, I referre it to be tried by these places here following. They that trust in the Lord, shall be as mount Sion, which cannot be moued, but remaineth for euer. Being iustified by faith, we haue peace towards God through our Lord Iesus Christ, by whom also through faith, we haue had this accesse vnto his grace, wherein wee stand, and reioyce vnder the hope of the glorie of God. Ye haue not receiued the spirit of bondage to feare againe: but ye haue receiued the spirit of adoption, whereby we cry, Abba, Fa∣ther. The same spirit beareth witnes with our spirit, that we are the children of God. Who shall lay any thing to the charge of Gods chosen? it is Christ that iustifieth: Who shall condemne? &c. Who shall separate vs from the loue of Christ? shall tribu∣lation, or anguish, or persecution, or famine, or nakednes, or perill, or sword, &c. I am perswaded that neither death, nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come neither height, nor depth, nor any other creature shall be able to separate vs from the loue of God, which is in Christ Iesus our Lord. It is God which stablisheth vs with you in Christ, and hath annointed vs, who hath also sealed vs, and hath giuen the earnest of the spirit in our hearts. In whom also ye haue trusted, after that ye heard the word of truth, euen the Gospell of your saluation, wherein also after ye beleeued, ye were sealed with the holy spirit of promise, which is the earnest of our inheritance, &c. Let vs therefore goe with confidence or bold∣nes vnto the throne of grace, that wee may receiue mercie, and finde grace to helpe in time of neede. So God, willing more a∣bundantly to shew vnto the heires of promise the stablenes of his counsell, bound himself by an oth, that by two immutable things, wherein it is impossible that God should lie, we might haue strong consolation, which haue our refuge to lay hold vpon that hope that is set before vs, which hope we haue, as an ancre of the soule, both sure and stedfast, and it entreth into that which is within the vaile, &c. Let vs draw neere with a true hart in assurāce of faith, our hearts being pure from an euill conscience, and washed in our bodies with pure water, let vs keepe the profession of our hope without wauering (for he is faithfull that promised.) Ther∣fore by faith, that by grace the promise might be sure to all the

seede. And he not weake in the faith considered not his owne bodie, which was now dead, being almost an hundred yeeres old; neither the deadnes of Saraes wombe: neither did he doubt of the promise of God through vnbeleefe, but was strengthened in the faith, and gaue glorie to God, being fully assured that he which had promised, was able to doe it, and therefore it was im∣puted to him for righteousnes.

Hereunto I will adde to the confuting of this doctrine of doubting, two or three sayings of the Fathers. Chryso∣stome saith: Spes humana subinde intercidit, & sperantem pu∣dore afficit: Nostra verò eiusmodi non est, sed firma & immo∣bilis perdurat, &c. that is, The hope that is had in man sun∣drie times falleth away, and shameth him that hopeth: but our hope is not such, but abideth firme and vnmoueable. Augustine saith: Gaudium ergo nostrum, fratres, nondum est in••e, sed iam in spe. Spes autem nostra tam certa est, quasi iam res perfecta sit: 1. Our ioy O brethrē is not as yet in posses∣sion, but in hope. And our hope is so certaine, as though the thing were alreadie done. Bernard saith: Ergo, aut dixi, fides ambiguum non habet: aut si habet fides non est, sed opinio: Faith hath no doubting: or if it haue, it is not faith, but an opinion. Hereby the indifferent reader may see, both how false this desperate doctrine of doubting is (against the which Ambrosus Catherinus an Archbishop & a great doer in the Councell of Trent did earnestly write) and also that the Papists by this principle of their doctrine teach infide∣litie. And withall let him consider whether is a more true, godly, and comfortable doctrine, to beleeue by faith our saluation, or to be vncertaine and to doubt therof, as they teach.

But now let vs see how S. Paul exhorteth vs (as this man saith) to doubt of our saluation. He saith: Cum timore & tremore salutem vestram operamini: which is thus transla∣ted, With feare and trembling worke your saluation. This text was alleadged by hearesay, and not by sight. For this worthie writer, who so highly thinketh of himselfe, and so greatly disdaineth others, quoteth in the margent 1. Cor. 2. whereas it is not in that chapter, nor in all that Epistle, but

it is Philip. 2. 12. But the fault hereof will be laid vpon the Printer. Yet that the Printer should so much erre, and set 1. Cor. 2. for Philip. 2. it is not likely. And that this error is not of the Printer, but of this mans fine memorie, it may hereby appeare, y^t it is not in the vulgar editiō, which they both do, and are bound to follow, cum timore, but cum me∣tu. Hereby the reader may see, with what care these men alleage the Scriptures, not looking vpon the words, nor considering the simple sense and meaning, but snatching at the words, and wresting them contrarie to the purpose and meaning of the Apostle. Whose intent is not to teach the Philippians, that they be saued by their workes, which is contrarie to his doctrine, in many other places; but to disswade them from carelesse securitie, and to exhort them to walke in good workes, and to runne on the race of their life in the feare of God, vntil they come to attaine that fal∣uation, which God hath promised, and Iesus Christ for vs hath purchased. Saint Paul to the Ephesians doth as it were to the explication of this place, make-declaration both of the true doctrine of saluation, and of the way whereby wee are to walke vnto it. By grace ye are saued through faith, and that not of your selues, it is the gift of God; not of works, least any man should boast himselfe. For we are his workmanship created in Christ Iesus vnto good workes, which God hath ordained, that we should walke in them. Thus good workes, and holy obedience of life, which cannot be ioy∣ned with carelesse securitie, but doe flow from the feare of God, are not causes to merit and deserue saluation, which Iesus Christ by his blood shedding hath purchased for vs, but alwaies to walke vnto it, without the which wee shall neuer see God, as the Apostle saith.

The Pamphlet. Articles concerning good life and pietie.

The Protestants are bound in conscience neuer to aske God forgiuenes of their sinnes.

WHosoeuer is assured by faith that his sins are forgiuen him, sinneth most grieuously in asking God pardon for them: but all true Protestants are assured by faith, that their sinnes are forgiuen them. Ergo.

All true Protestants sinne grieuously in asking pardon of God for them.

The Maior is euident: for who but an Infidel or a mad man, would demaund of God the creation of the world, which he is assured by faith that God hath alreadie created? or Christs in∣carnation, which alreadie is performed? or the institution of Sacraments, which alreadie is effected? In like manner, who but an Infidel or a mad man will demaund pardon of his sins, which he beleeueth alreadie by faith that God hath forgiuen? for it is a signe that he doubteth of that which he is bound by faith to beleeue, which doubting faith is infidelitie.

Moreouer, what soeuer we demaund, that wee hope to obtaine: but no man hopeth to obtaine that he alreadie possesseth, as no man will demaund of God his owne soule, or bodie, because al∣readie he possesseth them.

The Minor is vndoubted, because this is that liuely faith, whereby the Protestants are iustified: by this they apprehend Christ, by this they applie his merits and passion vnto them, and without this no man can attaine vnto saluation. Hereupon I will inferre, that no Protestant can with a safe conscience say the Lords Prayer, because he cannot pray as he ought without true faith, and call God his father; and if he haue true faith, he can∣not without note of infidelitie vtter this petition, Forgiue vs our sinnes: for that most assuredly he beleeueth and protesteth in the first ingresse of that prayer, that he is the Son of God, and consequently beleeueth by faith that his sins are forgiuen him.

Answere.

TO the first proposition of this subtill syllogisme, I answere, that the assurance by faith, which Gods elect haue of the forgiuenes of their sinnes, doth well stand with the asking of forgiuenes of them. For we are to aske forgiuenes of our sinnes, because God doth commaund it, and require it of vs. Moreouer, it is our du∣tie to aske forgiuenes of them: for otherwise wee cannot be assured by faith that they be forgiuen vs: for by asking pardon of them, we doe make confession of them, and doe acknowledge our owne guiltines, the which if we should refuse to doe, we can haue no assurance of the remission of them. For Salomon saith, He that hideth his sinnes shall not prosper: but he that confesseth them and forsaketh them, shall haue mercie. And S. Iohn saith, If wee confesse our sinnes, God is faithful and iust to forgiue vs our sinnes, and to clouse vs from all vnrighteousnes. Moreouer, wee aske forgiuenes of our sinnes, to confirme our faith, and to increase the assurance we haue of the forgiuenes of them, and that we may more and more haue the feeling of the forgiuenes of them in∣creased in our hearts. For we doe not meane that any man hath any such firme assurance of faith, but that the same is mixed with weaknes, and many times shaken with temp∣tations, against the which wee must striue and pray, and say both with him in the Gospell, Lord I beleeue, Lord helpe my vnbeleefe: and with the Apostles, Lord increase our faith. Our faith is but as a graine of Mustard seede, which must grow and increase. Saint Paul saith, that by the Gospell the righteousnes of God is reueiled from faith to faith. Vpon which words Clement Alexandrinus writeth thus: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Apostle seemeth to declare a double faith: but rather one faith, which receiueth increase and perfection. And therefore in praying for the forgiuenes of sinnes, wee pray that our faith of the forginenes of them may be more

and more confirmed, and our assurance thereof increased in vs. Lastly, seeing wee daily sinne, both in doing that which God forbiddeth, and omitting that which he com∣mandeth, why ought wee not daily to aske forgiuenes of them? And in praying for the remission of our sinnes, we desire all those things which be effects and fruites thereof, as Sanctification and eternall life, &c. And yet wee must pray in a true perswasion of faith of Gods mercie towards vs to the forgiuenes of our sinnes not onely past, but also future and to come. And so our praying for the forgiue∣nes of them, is a crauing of the continuance of Gods mer∣cie, to the continuall pardoning of them, which we conti∣nually commit.

Now whereas hee saith, the Maior is euident, and none but an Infidell or mad man would demaund of God, the creation of the world, which hee is assured by faith that God hath alreadie created? &c. I answere, that none that is well in his wits would make such a foolish and absurd comparison, as is betweene the asking of God the creation of the world, the incarnation of Christ, &c. and the remis∣sion of our sinnes. For those are neither commaunded, nor at all to be asked: and will this man say, that forgiuenes of sinnes is not at all of any to be prayed for? Of those things we neede not further to be confirmed, but of the forgiue∣nes of our sinnes, our faith had neede to be strengthened, and the feeling thereof in our consciences to be increased. Moreouer (as I said before) for as much as we daily sin and offend God, wee ought daily to craue Gods mercie in par∣doning our sinnes. What likenes hath prayer for the crea∣tion of the world, or for the incarnation of Christ, &c. herewith? And whereas this man thinketh it so absurd a thing to pray to God to forgiue vs our sinnes, because wee beleeue the forgiuenes of them, I would aske of him, whe∣ther S. Paul praying both in the beginning, and in the end of his Epistles, for Gods grace to the faithfull, did not assu∣redly beleeue, that they were euen then, and before those his prayers indued with Gods grace? No doubt but hee did beleeue that they were indued with it, for els he would

not haue acknowledged the effectuall faith, the diligent loue, and patient hope of the Thessalonians, and that they were elected of God. Which gifts of Gods spirit could not be in them, without the grace of God. Now by this mans diuinitie what a madnesse was it, for him to pray for grace vnto them, whom hee did beleeue to bee endued with Gods grace alreadie? And where as Saint Iohn saith, These things haue I written vnto you that beleeue in the name of the sonne of God, that yee may know that yee haue eternall life, and that ye may beleeue in the name of the sonne of God. By this mans deepe doctrine, it might seeme madnesse for Saint Iohn to write vnto them that did beleeue in the name of the sonne of God, that they should beleeue in the name of the Sonne of God. But it seemed not so to S. Iohn, who writeth to them that as they had blessedly begunne to be∣leeue in the name of the Sonne of God, so they might still continue, grow, and increase in the same faith. Moreouer also I would aske of this man and his fellowes, whether they praying do beleeue the forgiuenes of their sins? if they doe not, then are they Infidels, and deny the article of the creede, I beleeue the forgiuenes of sinnes, which before he falsely obiected to vs. If they doe beleeue the forgiuenes of their sinnes, why doe they then (by this mans doctrine) pray for it? If he say, that he beleeueth that there is in ge∣neralitie, a forgiuenes of sinnes, but particularly he is not assured by faith, of the forgiuenes of his owne sinnes; then what doth his faith differ from the Diuels faith? who be∣leeueth and trembleth, as Saint Iames saith: and what is this his doubting, but (as he himselfe here saith) flat infide∣litie? And no meruaile though these men feele in their harts no assurance of faith, for that they ground it not vp∣on the vnmoueable rocke of Gods promise, but vpon the vnsure sand of their owne workes and satisfactions, by the which indeede neither can their faith be assured, nor their consciences quieted. The which false doctrine, while they beleeue, I would know how they can aske forgiuenes of their sinnes? for whosoeuer maketh satisfaction to God for them, needeth not to aske forgiuenes of them. But the

Papists maintaine that they make full satisfaction to God for them (as I haue before shewed) therefore I may much more iustly say, then he doth here, that it is madnes to aske forgiuenes of them. For what man not being mad, owinge a summe of money, and paying it, will desire the same to be forgiuen him? Concerning your scoffing in the proofe of your Minor or second proposition, we indeede beleeue that we are iustified by faith without the workes of the law, and that Christ dwelleth in our hearts by faith, and that by this hand of a true and vnfained faith in Iesus Christ, we apply the plaister of his precious bloud shed for our sinnes, to cure all the sorances and sores of our soules. And take you heede, that you trusting in your owne workes and merits, in your Masses, agnus deis, holy water, pardons, and manifold other such paltries, fall not into the ditch of damnation. And this shall suffice for this article, which is so absurd that it deserueth not so much.

The Pamphlet. The Protestants are bound in conscience to auoyde all good workes. 2. Article.

EVery man is bound vpon paine of eternall damnation to auoyde all deadly sinnes. But fasting, praying, almes deedes, and all good workes, according to the a Prote∣stants religion, are deadly sinnes: Ergo, according to the Prote∣stants religion all men are bound vpon paine of eternall damna∣tion, to auoyde fasting praying, almes deedes and all good workes. The Maior is manifest: for the wages of deadly sinne is death, a Stipendium peccatimors. The Minor is euident: for ac∣cording to the Protestants religion and common exposition of this text of Scripture: b Factisumus vt immundi omnes nos, & tanquam pannus menstruatae omnes iustitiae nostrae:

We are made all as vncleane, and all our iustices are as stayned cloth. That is to say, the best workes we can doe are infected with deadly sinne, and consequently deserue eternall damnation, and therefore to be auoyded.

Answere

AS Hannibal said of Phormio, that he had heard many doting fooles, but he neuer heard any that so much doted as did Phormio: so may I say, that I haue heard and read many foolish disputers, but any that did so foolishly di∣soute and reason as this man doth, I neuer heard nor read. For what man in his wits will reason thus: that because the corruptions of men doe creepe into these workes of fasting, praying, and almes giuing, therefore the workes themselues bee deadly sinnes? Our doctrine is, first, that these workes and such other, being done by vnfaith∣full hypocrites and wicked men be turned into sinne, as Dauid saith: for they be so corrupted and defiled with their infidelitie and wickednes, that they be but splendida peccata: that is, glittering sinnes before God, as Saint Augustine tearmeth them. For euen as most pure water flowing through a filthie sinke or priuie, is made foule, filthie, and stinking: euen so these workes, prayer, fasting, &c. which be good workes commaunded of God, flow∣ing from their faithles and wicked hearts and bodies be so defiled, that they be but filthie sinnes in the sight of God.

Salomon saith: the sacrifice of the wicked is abomina∣tion to the Lord: but the prayer of the righteous is ac∣ceptable to him. God saith by the Prophet Esay: Bring no moe oblations in vaine: incense is an abomination vnto me: I cannot suffer your new moones, nor Sabboths, nor solemne dayes (it is iniquitie) nor solemne assemblies. My soule hateth your new moones, & your appoynted feasts,

&c. He that killeth a bullocke, is as if he slew a man: he that sacrificeth a sheepe, as if he cut off a dogges necke, &c. These sayings shew that euen the sacrifices commaunded in the law of God, were wicked and abominable, when they were offered of wicked and prophane persons voyde of true faith and repentance. So it is in the prophet Hag∣gai: Thus saith the Lord of Hostes, Aske now the priests concerning the law. If one beare holy flesh in the skirt of his garment, and with his skirt doe touch the bread, or the pottage, or the wine, or ale, or any meate, shall it be holy? And the priests answered and said no. Then said Haggai, if a polluted person touch any of these things, shall it be vncleane? and the priests answered and said, it shall be vncleane. Then answered Haggai and said, so is this people, and so is this nation before me, saith the Lord: and so are all the workes of their hands, and that which they offer here is vncleane. Agreeable to this is that which Saint Paul saith: Vnto the pure are all things pure, but vnto them that are defiled, and vnbeleeuing is nothing pure, but euen their mindes and consciences are defiled. Christ our Sauiour saith: Doe men gather grapes of thornes, or figges of thistles? and a corrupt tree bringeth forth euill fruite. What∣soeuer is not of faith is sinne, and without faith it is impossible to please God. Here of we conclude that euen those workes which God hath commaunded and commended to vs, in his word, being done by the vngodly and reprobate be so corrupted by their infidelitie and wickednes, that they bee not acceptable, but rather abominable before God. So saith Saint Augustine: Sine qua (fide) quae videntur bona opera, in peccata vertuntur: that is, Without faith those workes which seeme to be good are turned into sinne. Saint Ambrose saith: Sine cultu veri dei, etiam quod virtus videtur esse peccatum est, nec placere vllus deo sine deo potest: that is, Without the worship of the true God, euen that which seemeth to be vertue is sinne, neither can any please God without God. Anselme saith: Omnis vita infidelium peccatum est: & nihil bonum sine summo bono. i. The whole life of the vnfaithfull is sinne: and there is nothing good

without the chiefest good, which is God. By this the Chri∣stian reader may sufficiently see, how false the doctrine of the Papists, and namely of our fine and delicate Iesu∣ites is, who teach (as their proctor Andradius one of that coate blusheth not to auouch) that all actions of those which bee voyde of the true knowledge of God bee not sinne: yea that they may doe workes defiled with no fault, but worthie of great praise; and that we are not to thinke, that all the workes of them which be voyd of faith do so displease God, that they be crimes worthie eternall pu∣nishments. Let the godly reader compare these sayings of this Iebusite, with those alledged before out of the Scrip∣tures and ancient Fathers, and discerne which is more sound and agreeable, not to the blinde reason of man, but to the will of God reueiled in his word. Secondly, con∣cerning the workes of there generate, that belong to Gods election and mercie, we say, that although they be done with imperfection, and not so fully, with their whole soule, hart, and minde, as they should be; but carrie the touch of mans corruption, and are not able to abide the strict & streight iudgement of God: yet because they pro∣ceede from harts purified by faith, and sanctified in some measure with Gods holy spirit, they please God, and the imperfections of them being pardoned in Iesus Christ, they bee accepted for pure and holy. Christ saith: A good tree bringeth forth good fruite: to the pure are all things pure. The prayer of the righteous is alwayes acceptable to God. The faithfull be an holy priesthoode to offer vp spirituall sacri∣fices acceptable to God by Iesus Christ. To doe good, and to di∣stribute forget not: for with such sacrifices God is pleased. This therefore is a falsely, which this man with a brasen brow affirmeth, that fasting, praying, and almes deedes according to our religion be deadly sinnes. These workes be commaunded of God, who commaundeth no sinnes. We say that the corruption of our nature, which is but in part and imperfectly regenerate in this life, doth creepe into them; and therefore they be not so purely & perfectly done of vs as God requireth: whereby we acknowledge,

that euen the best workes we doe had neede of Gods mer∣cie. So Saint Augustine saith: Vae etiam laudabili vitae ho∣minum, si remota misericordia discutias eam: that is, Wo be to the laudable life of man, if thou O God examine it with∣out mercie. Now what reasonable man will reason or ima∣gine vs to reason thus, that because we doe good workes not so purely and perfectly as Gods righteousnesse re∣quireth and deserueth, that therefore good workes as prayer, almes deedes, &c. be deadly sinnes, or are to be a∣uoyded of vs.

But let vs come to examine the proofe of your Minor or second proposition. You say that according to our reli∣gion and common exposition of this text of Scripture: we are made all as vncleane, and all our iustices are like a stai∣ned cloth: the best workes we can doe are infected with deadly sinne, and deserue eternall damnation, and there∣fore to be auoided. We indeed expound this place not on∣ly of wicked hypocrites, but also of the regenerate and faithfull, and say that all our owne righteousnesse of works is so stained with the corruption of our sinfull nature, that it is not able to stand before Gods iudgement seate, nor a∣bide his seuere triall and examination. For when wee haue done all those things which are commaunded vs, we must say, that we are vnprofitable seruants. And if thou O Lord streightly markest iniquities, O Lord, who shall stand? and therfore we must pray and say: Enter not into iudgement with thy seruant: for in thy sight shal none that liueth be iustified. And with Daniel we say: O Lord vnto vs appertaineth open shame, to our Kings, to our Princes, & to our Fathers, because we haue sinned against thee: yet compassion and forgiuenes is in the Lord our God. Whereupon we acknowledge that our Iustice and righteousnesse consisteth not in the perfection of our vertues, but in the forgiuenes of our sinnes. Bernard thus expoundeth and applieth the place of Esay: Nostra si qua est humilis iustitia, recta for sitan, sed non pura: nisi forte meliores nos esse credimus quàm patres nostros, qui non minus veraciter quàm humiliter aiebant: omnes iustitiae nostrae tan∣quam pannus menstruatae mulieris. Quomodo enim pura iusti∣tia,

vbi adhuc non potest culpa deesse? i. Our humble or base iustice if it be any, is peraduenture right, but not pure: vn∣les we beleeue our selues to be better than our Fathers, who no lesse truly then humbly said, all our righteousnesse is as the cloth of a menstruous woman; for how can righ∣teousnesse be pure where sinne as yet wanteth not? And a∣gaine: Sed quid potest esse omnis iustitia nostra coram Deo? Nonne iuxta Prophetam velut pannus menstruata reputabitur, & si districtè iudicetur iniusta inuenietur omnis iustitia no∣stra: i. What can all our iustice be before God? Shall it not according to the Prophet be reputed like the cloth of a menstruous woman, and if it be streightly iudged, all our iustice shall be found to be vniust. How you expound this place I know not, belike you satisfying Gods iustice so ful∣ly with your owne pure workes, that he can aske no more of you, as I alleaged before out of Bishop Fisher, thinke that this place is not to be vnderstood of you, and your iustice, which is pure and perfit: but of the iustice of Lu∣therans, Caluinists, and such other prophane persons. Wherein take you heede that you shew not your selues to be of them whom Christ came not to call, who saith, I am not come to call the righteous, that is to say, them that be puf∣fed vp with a vaine and false perswasion of their owne righteousnesse, but sinners to repentance: And that they whom you disdaine and despise as Publicanes and harlots, goe not before you into the kingdome of God. We take vpon vs the person of the Publican, in acknowledging our owne vilenes and vnworthines, and in respect thereof are abashed to lift vp our eyes to heauen, but flee in all our workes to Gods mercie, and are content that you with the Pharisce glory of your owne workes, merits, and righte∣ousnes. Salomon saith as I haue before alleaged: There is a generation that are pure in their owne conceite, and yet are not washed from their filthines. Now briefly to answere your syllogisme, I reason thus: No good workes are to be auoy∣ded: but fasting, prayer, and almes deedes, being comman∣ded of God, and proceeding from faithfull hearts, are by our doctrine good works: Ergo they are not to be auoy∣ded;

but diligently in the feare of God to be vsed of vs: but the corruptions of our sinfull nature which creepe into them, are to be auoided, and resisted, and we are to pray vnto God in mercy to pardon them. And so we may be assured, that as in mercy through Christ he hath accepted of vs: so he will in like mercie accept our workes as pure and perfit in Christ Iesus.

Now I will retort your reason vpon your owne head in this sort: Euery man is bound vpon paine of eternall dam∣nation to auoide all sinne: but fasting, praying and almes deedes, as they be vsed by Papists to make satisfaction to God for their sinnes, and to merite and purchase heauen, be sinnes: Ergo, fasting, prayer, and almes deedes done in such sort are to be auoided. The Minor or second proposi∣tion, I proue thus. He that attributeth that to his workes, which is proper and peculiar to Iesus Christ, sinneth grie∣uously: but to make satisfaction for our sinnes appertai∣neth onely to Iesus Christ: Ergo, he that attributeth the same to his workes, grieuously sinneth. But I shall haue occasion hereafter more largely to handle this matter, therefore now I omit it, and so I will also the quotations of Luther, Caluine, and Melanchthon set in the margent, for that they deliuer no other doctrine, but that which I haue before declared, the which I nothing doubt, but it is so sound, that it will indure and abide this mans hammer.

The Pamphlet. The Protestants either haue no faith at all, or ly most damnably, in denying that a man assisted by Gods grace, can keepe the commaundements. 3. Article.

WHosoeuer knoweth God, keepeth his commaunde∣ments: But all true Protestants know God. Ergo all true Protestants keepe his commaundements. The Maior is expresse Scripture: a qui dicit se nosse deum, & man∣data

eius non custodit mendax est, & in eo veritas non est. He that saith he knoweth God, and keepeth not his com∣maundements is a lyer, and truth is not in him. The Minor no Protestant doubteth of: for this knowledge of God is nothing else but a liuely faith wherewith all zealous Protestants (as they say) are indewed. Hence from, manifestly it followeth, that either the most zealous Protestants lacke a liuely faith, and so are In∣fidels: or if they haue a liuely faith, and deny that they keepe, or can keepe Gods commaundements, they are damnable lyars: if they chuse the first, they are Pagans, Heretikes or Iewes: if they take the second, they are damnable seducers, and impostors in religion, and consequently their faith is false.

Answere.

THis syllogisme according to Saint Iohns meaning is wholy true. The Apostles purpose is to shew that the knowledge of God in the faithfull ought not to be idle, but effectuall and fruitfull in godlinesse and holy obedience, working a care and conscience in them to keepe Gods holy commaundements, by diligent endeuouring both to auoyd all wickednesse which he for∣biddeth, and to yeelde that holy obedience which he re∣quireth. The which they that doe not, but liue prophanely, wallowing in wickednesse, and committing vngodlinesse with greedinesse; and yet make a profession of the know∣ledge of God (as too many do) their profession and know∣ledge is in vaine. For as Saint Iames saith: if any seeme re∣ligious, and refraineth not his tongue, but deceiueth his owne hart, that mans religion is in vaine. So if any seeme to haue the knowledge of God, and liueth loosely and wickedly, hauing no care to frame his life to the obedience of Gods commandements, his religion, profession, and knowledge is in vaine. For not euery one that saith vnto me, Lord, Lord, shall enter into the kingdome of heauen, but he that doth my fa∣thers will which is in heauen. But your meaning is, that by keeping of Gods commandements is vnderstood an ab∣solute

and perfit fulfilling of them, in yeelding without a∣ny transgression at all that full and perfect righteousnes which God commaundeth. The which neuer did any man yeeld, but only the man Iesus Christ, who neuer did sinne, and in whose mouth was neuer guile. This your doctrine of the perfect fulfilling of Gods law in this life is false, and you in maintaining of it, shew your selues to be blind and proud Pharisies, not knowing either the perfect righteous∣nes of God, nor the corruption of our nature, against the which I reason thus: Whosoeuer sinneth, transgresseth and breaketh Gods law and commaundements: but all men doe sinne: therefore all men transgresse and breake Gods lawes and commaundements. The first proposi∣tion is manifest: for S. Iohn saith, Sinne is the transgression of the law. The second proposition cannot with any face be denied. Salomon saith, There is no man that sinneth not. Saint Paul saith, All haue sinned, and are depriued of the glorie of God. Saint Iames saith, In many things we sinne all. Saint Iohn saith, If we say that we haue no sinne, we deceiue our selues, and the truth is not in vs. Moreouer, S. Paul saith, As many as are of the workes of the law, are vnder the curse: for it is written, Cursed is euery one that continueth not in all things, which are written in the booke of the law to doc them. Where Saint Paul doth reason after this sort: Whosoeuer doth not continue to doe all that is written in the booke of the law, are vn∣der the curse: but there is none that continueth to doe all that is written in the booke of the law: Ergo, there is none but is vnder the curse. The first proposition Saint Paul proueth by a place of the law, Deut. 27. The second Saint Paul taketh as a thing graunted, and not to be denied, that there is no man which continueth to doe all that is written in the booke of the law to doe it, the which if it be not graunted, Saint Paules argument is nothing worth: for it might be said, that some doe fulfill the law of God, and therefore are not vnder the curse. So that which see∣med to Saint Paul absurd to be denied, is now denied by these absurd and blind Pharisies. Furthermore, Saint Paul saith, That which was impossible to the law, in as much as it was

made weake, because of the flesh, God sending his owne sonne in the similitude of sinfull flesh, and for sinne, hath condemned sinne in the flesh. Doth not S. Paul here shew, that whereas wee could not be saued by the law, God hath sent his sonne in the flesh to saue vs? And he declareth why wee could not be saued by the law, because the weakenes of our sinfull flesh, is not able to yeeld that perfect righteousnes which the law of God requireth: the which if we could doe, wee should liue thereby. For God saith, which if a man do he shall liue in them. And that euen they that are regenerate with Gods spirit, doe not perfectly fulfill the law, and keepe Gods commaundements, it is most euident by Saint Pauls confession of himselfe: I am carnall, sold vnder sinne. I allow not that which I doe: for that I would, I doe not: but what I hate, that I doe. It is no more I that doe it, but sinne that dwel∣leth in me: For I know that in me, that is, in my flesh, dwelleth no good thing: for to will is present with me. But I finde no meanes to performe that which is good. For I doe not the good thing, which I would, but the euill which I would not, that doe I, I finde that when I would doe good, euill is present with me. I see another law in my members, rebelling against the law of my minde, lea∣ding me captiue to the law of sinne, which is in my members. O wretched man that I am, who shall deliuer me from this bodie of death? If S. Paul that elect vessell of God, which was taken vp into the third heauen, and into paradise, and heard words which cannot be spoken, did not fulfill the law, and fully without transgression keep Gods commandements; who but a blind hypocrite and proud Pharisie will arro∣gate to himselfe the same? Bernard saith well: Aut te ergo si audes praefer Apostolo (nempe ipsius ista vox est) aut fatere cum illo te quo{que} vitijs non carere: that is, Either if thou da∣rest preferre thy selfe before the Apostle (whose saying this is) or els confesse with him that thou also art not void of vices.

I will adde hereunto a few testimonies out of the aun∣cient Fathers, to prooue that none in this life is assisted so fully with Gods grace, that he perfectly fulfilleth the law, and keepeth Gods commaundements without any trans∣gression

or breach of them. Iustinus Martyr saith : 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. And that none hath exactly done all things, you your selues dare not denie: but there be which haue kept the things commaunded, some more, and some lesse then others. S. Hierome saith: Facilia dicis esse Dei mandata, & tamen nullum proferre potes qui vniuersa comple∣uerit. Responde mihi, facilia sunt an difficilia? Si facilia, profer quis ea impleuerit: Thou saist Gods commaundements be easie, and yet thou canst not bring forth any that hath ful∣filled all. Answere me, be they easie or hard? If they be ea∣sie, shew any that hath fulfilled them. Again, Haec homini∣bus sola perfectio, si imperfectos se esse nouerint: that is, This is the onely perfection of men, to acknowledge themselues to be imperfect. Againe, Tunc ergo iusti sumus, quando nos esse peccatores fatemur, & iustitia nostra non ex proprio merito, sed ex Dei consistit misericordia: that is, Then wee be iust, when wee confesse our selues to be sinners, and our iustice consisteth not in our owne merits, but in Gods mercie. Saint Augustine saith: Ipsa iustitia nostra tanta est in hac vi∣ta, vt petius peccatorum remissione constet, quam perfectione virtuium: that is, Our iustice is so great in this life, that it consisteth rather in the remission of our sinnes, then in the perfection of our vertues. And againe, Omnia mandata facta deput antur, quando quicquid non fit ignoscitur: that is, All the commaundements are then reputed to be done, when whatsoeuer is not done is pardoned. Againe, Gratia Dei tribuit in hac vita studium praecepta seruandi: & eadem, si quid etiam in illis praeceptis minus seruatur, ignoscit: that is, The grace of God doth giue in this life a desire to keepe his commaundements: and the same grace, if any thing in them be not obserued, forgiueth it. The like I might al∣leage out of many other places of his workes: As, De na∣tura & gratia cap. 36. Contra Iulianum lib. 4. cap. 3. De libero Arbitrio cap. 16. and such others, but for shortnes sake I o∣mit them. Chrysostome saith: Neque enim alios licet in lege iustificari, nisi eum qui cuncta adimpleuerit. Id verò nemini dum possibile factum est: that is, None can be iustified by the law, but he that hath fulfilled all. And that hath beene as

yet possible to no man. Bernard saith: Quomodo ergo iu∣benda fuit quae implenda nullo modo erat? &c. How was the law to be commaunded, which can by no meanes be ful∣filled? or if thou rather thinke that the commaundement was giuen for the ruling of our affections, I will not here∣upon striue, so that thou also doe yeeld vnto me, that in this life it neither can, or euer could be fulfilled of any man. For who dare arrogate that to himselfe, which Paul himselfe confesseth that he had not comprehended? Nei∣ther was the commaunder ignorant, that the weight of the commandement exceeded mans strength: but he iudged it to be profitable, that thereby they might be put in mind of their owne insufficiencie, and so might know that they ought according to their power labour to the end of righ∣teousnes. Therefore by commaunding things impossible, he made men not transgressors, but humble, that euery mouth might be stopped, and all the world made subiect vnto God, because that by the workes of the law no flesh shall be iustified before him: for wee receiuing the com∣maundement, and feeling our owne want, will crie vnto heauen, and God will haue mercie vpon vs. Again, Quan∣tumlibet in hoc corpore manens profeceris, erras vitia si putas emortuae, & non magis suppressa: velis nolis intra fines tuos ha∣bitat Iebusaeus, subiugari potest, sed non exterminari: scio (in∣quit) quod non habitat in me bonum: that is, How much soe∣uer thou doest profit, whilest thou abidest in this bodie, thou art deceiued if thou thinke vices to be dead in thee, and not rather suppressed: whether thou wilt or no the Iebusite will dwell within thy coasts: he may be subdued, but not vtterly banished. I know (saith Paul) that no good∣nes dwelleth in me. This was Bernards iudgement concer∣ning our keeping of Gods commandements and fulfilling of the law. Ferus also a late Frier, but yet a man of better iudgement in many matters, then many others were, or be, hereof writeth thus: Per Christum implenda erat omnis iustitia, per quem solum lex poterat impleri, nam maledicta erat natura humana, legem{que} implere non potuit, iuxta illud: neque nos neque patres onus hoc portare potuimus: that is, All righ∣teousnes

was to be fulfilled by Christ, by whom onely the law could be fulfilled. For mans nature was accursed, and could not fulfill the law, according to that saying, neither we nor our Fathers were able to beare this burden. A∣gaine, the same Ferus saith: Si nemo potest gloriari se á pec∣cato immunem, nec quisquam gloriari potest se legem seruasse: cum peccatum nihil aliud sit quàm transgressio legis: that is, If no man can glorie that hee is free from sinne, neither can any man glorie that he hath fulfilled the law, seeing that sinne is nothing else but the transgression of the law. Hence from it followeth, that zealous Protestants want neither a liuely faith in Gods mercies, nor true obedience to Gods commaundements, although they vnfainedly confesse their manifold imperfections and sinnes, by which they bee farre from perfectly fulfilling the law of God. And now pro coronide I will requite you with ano∣ther Syllogisme. They that thinke they can fulfill the law of God, be proud Hypocrits and Pharisees: but the Pa∣pists thinke that they can fulfill the law of God, yea can doe superarrogant workes, I should say workes of Super∣erogation aboue them that the law requireth: Ergo, the Papists be proud Hypocrites and Pharisees.

The Pamphlet. The most points wherein the Protestants dissent from the Catholikes tend to loosenes of life, and carnall libertie. 4. Article.

His article may be proued by a generall induction in all such matters, as now the Protestants call in que∣stion. First say they that man hath not free will to doe good, but all goodnesse proceedeth so from grace, that it lyeth not in his power neither to haue it, nor resist it, but of necessitie it must haue effect.

To what other ende tendeth this senceles doctrine and fatall

fancie, but to make men negligent in disposing and preparing their soules to receiue Gods grace, and to rouse it vp, and put it in execution after they haue it? making man not much vnlike a sicke asse, who neither can dispose nor prepare himselfe to seeke for his medicine, but of necessitis must expect till his master thrusteth it into his throate, neither after hee hath drunke it, can cause it cure his disease, but carelesly letteth it worke as it will.

Secondly, they defend that men be iustified by faith alone, the which solifidian portion ouerthroweth flatly true repentance, sorrow for sinnes, mortification of passions, and all other vertues which tend to perfect reconciliation of the soule with God, cau∣sing men only to procure a certaine false fantastical apprehension of Christs death and passion, the which faith although they er∣roniously auerre, cannot be seuered from charitis, vertues, and good workes; yet both experience teacheth that it may, for also few or none haue faith, because few or none of them haue these workes: and the Scriptures plainely proue that all faith, yea and the most noble faith which hath force to remoue moun∣taines, may be without charitie.

Thirdly, they assure vs that faith once had can neuer be lost, the which vaine securitie openeth the gap to all libertine sen∣sualitie: for if a man be certaine that he hath true faith, if it be impossible he should lose it, if he be secured, that by it alone he shall be saued; why may be not wallow in all licencious pleasures in this life, and neuer doubt of glorie in the other? could euer Epicurus haue found a better ground to plant his Epicurisme? could euer Heliogabalus haue better patronized his sensualitie? could Bacchus, or Venus euer haue forged better reasons to en∣large their dominion?

Fourthly, they say, a man cannot keepe all the commaunde∣ments: for what other cause I pray you; but thereby to make men negligent in keeping of them, to pretend an excuse of impossibi∣litie, whensoeuer they transgresse them.

Fiftly, why deny they the Sacrament of penance; but to make men careles how they liue, and neuer regard the auoyding of sinnes, as though they were neuer to render an account of them? to hinder that shame and blushing which men conceiue

in discouering their sinnes, the which are most excellent meanes to deter them from sinning another time: to shuffle vp restituti∣on and satisfaction of iniuries committed against our neigh∣bours, to draw men from remorse of conscience by burying their sinnes in eternall obliuion: the sores whereof confession rubbeth, and causeth.

Sixtly, why exclude they the true and reall body of Christ from the blessed Sacrament of the altar, but for that they per∣ceiued how by the presence thereof, they were deterred from sinne and wickednes? for they knew well that sinfull liues consorted not with those sacred mysteries, and therefore they rather resolued to banish Christ from the Sacrament, then sinnes from their soules.

Finally, for what other cause haue they ioyned a new nega∣tiue religion, wholy standing vpon negation of Sacraments, ce∣remonies, rites, lawes, customes and other practicall points of the catholike Church; but for fasting, to bring in feasting; for praying, playing; for deuotion, dissolution; for religious feare of God, vaine securitie; for zeale and mortification, a number of vaine verball sermons: and to conclude, for a positiue working a flat deniall almost of all points of faith and religion?

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 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 of the thoughts of his heart were euill continually. And that the imagination of mans heart is euill from his youth. Flesh and bloud hath not reueiled it vnto thee, but my Father which is in Heauen. That light shined in the darkenes, and the darkenes comprehended it not. Which are borne not of bloud, nor of the will of the flesh, but of God. Except a man be borne againe, he cannot see the kingdome of God. That which is borne of the flesh 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 man can come to me, except the Father which hath sent me, draw him. Therefore I said vnto you, that no man can come 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 of the flesh is enmitie against God. The naturall man per∣ceiueth not the things of the spirit of God, for they are foolishnes to him, neither can he know them, because they are spiritually discerned. What hast thou, that thou hast not receiued? No man can say that Iesus is the Lord, but by the holy Ghost. By the grace of God I am that I am. Not that we are sufficient of our selues to thinke any thing as of our selues: but our sufficiencie is of God. It is God that worketh in you, both the will and the deede, euen of his good will and pleasure. The God of peace

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 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 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 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 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 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 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 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 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, saith also, Turne vs O Lord, and we shall be turned. He that saith, Make you a new heart, and a new spirit: for why will ye dye O house of Israel? saith also, I will put a new spirit within their 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 cleane heart, O Lord, and renew aright spirit within me. The same spirit that saith, Wash you, make you cleane, saith also, Purge me with Hyssope, and I shall be cleane: Wash me, and I shall be whiter then Snow. And againe, I will power cleane wa∣ter 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 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, & 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 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 pulled away the shoulder, and stopped their eares, that they should not heare. Yea, they made their hearts as an Adamant stone, 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 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 the seate of the scornefull. Salomon saith, that iudgements

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 Law. And in the fourth chapter he reasoneth thus from Abraham the father of the faithfull: If Abraham were iu∣stified 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. 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 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 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 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 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 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 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, 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 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 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 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 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 answere, that Saint Paul speaketh not there of the faith of Gods elect, but of that which is a gift to worke miracles, 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 〉, 〈 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

faith by the same spirit, do expound it of the particular faith of doing miracles. As Theophilactus: Non fides dogmatum, 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 together, as being such graces of Gods spirit, which be ne∣uer separated asunder, Hearing of the faith, which ye haue in the Lord Iesus, and loue towards all the Saints. To conclude this point, that this doctrine doth not tend to loosenes of life, we teach that they which doe not follow peace and holines shall neuer see God, and that good workes are the waies, wherein wee must walke to the kingdome of God, 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 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 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 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,

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 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 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 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 fade. And they that trust in the Lord shall be as mount 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 beleeueth in the Sonne of God hath euerlasting life. He that heareth my word, & beleeueth in him that sent me, hath euerla∣sting 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 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 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 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, 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 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 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 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 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 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 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 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) 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 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 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. 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 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 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 to be doubted, but our Sauiours Disciples liued as godly or more, then they did. The Montanists Heretikes were grea∣ter 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 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 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 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. 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 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 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 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 not sinne against thee. That good Father Chrysostome, who was a most earnest exhorter of all men to the reading of 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 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 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 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 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) & 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 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: 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 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, 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 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 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 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 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 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 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, &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 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 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 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 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 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) 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 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 some Papists them∣selues confesse, to haue no warrant of the Scriptures, b 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 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 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 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 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 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 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 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, 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 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 & 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 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 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 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 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 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 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 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, 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 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: Quicquid vspiam perfidiae & doli, quicquid inclementiae super∣biae{que} quicquid impudicitiae, effraenatae{que} libidinis audisti aut 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, 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.

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 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}, 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 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 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, 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 & 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 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 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 & 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 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. 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 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} 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 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.

The Pamphlet. The Protestants make God the author, of sinne, the onely cause of sinne, that man sinneth not, that God is worse then the Diuell. 5. Article.

WHosoeuer defendeth that God commaundeth, per∣swadeth, vrgeth, impelleth to sinne, maketh God the cause of sinne.

a But all Protestants say that God commaundeth, perswadeth, vrgeth, impelleth to sinne: Ergo.

The Protestants make God the cause and author of sinne.

The Maior I proue: for if God perswade or impell men to sinne, as for example: Iudas to sell Christ, Saint Peter to deny Christ, the Iewes to crucifie Christ: questionles he intended the sacriledge of Iudas, the negation of Peter, the murder of the Iewes: and this much more effectually then Iudas, Peter, or the Iewes. For who can resist his impulsion? or who can frustrate his intention? Voluntati eius quis resistet? Who is able to oppose himselfe against his will? yet what man is he, that in con∣science were not bound to conforme his will vnto the will of God, who is the author of all good wills, and the first rule and square of all regular wils. Iudas, Peter, and the Iewes, if they bad fol∣lowed the motions of God, who could haue blamed them, for following him, who could not erre in impelling, nor sinne in per∣swading them?

But some will say, that God moued them for a good end: vi∣delicet, the redemption of man, and they intended an ill end: to wit, Lucre, reuenge, or some other sinister effect. Yet this shift will not salue the sore, for euill may not be done, that good may follow. Non sunt facienda mala vt inde veniant bona: For otherwise a man might steale to giue almes, be drunke for a me∣riment, commit aduontrie to beget children.

Moreouer why might not Iudas, Peter or the Iewes, intend

that good end which God intended, and yet haue sould, denied, and crucified Christ conforming their intentions to his, they be∣ing instruments and he the first moouer?

Againe it cannot be said: but that God indirectly, and most effectually intended their sinnes; for he that intendeth any effect wherewith another effect is necessarily conioyned, consequently intendeth it: as for example. He that intendeth to burne a ship in the midst of the sea, intendeth consequently the death of all the men which be in her. In like manner, if God intended that Iudas should sell Christ, vnto which action sinne was necessa∣rily adioyned, consequently God intended the sinne as well as the selling.

The Minor is to too euident. For the Protestants deride Gods permission, they say that all his actions are energeticall, or effectuall: they desperately auer, that Paules conuersion, and Dauids aduoutrie, were in like manner the workes of God: And as he elected some to glorie, before the preuision of workes; so he reiected some from glorie before the preuision of sins. Here hence I infer that according to the Protestants principles, God is most properly the author of sinne, because he impelleth most effectually thereunto.

Next that he is the only author of sinne, for that he inforceth men vpon necessitie to sinne, and they as instruments follow the motion of their first cause.

Againe, that man sinneth not; for where there is necessitie of sinning, there is no sinne, for sinne is free or no sinne: besides, how can man sinne in conforming his will with Gods will?

Finally, God is worse then the diuell: for that the wickednes of the diuell, principally consisteth in moouing, perswading, and inducing of men to sinne: the which by the Protestants confes∣sion, God performeth more effectually then the diuell, because the motions of God are more forcible, and lesse resistable, then the illusions or suggestions of the diuell.

Many sinnes moreouer are acted without the temptations of the diuell, some of ignorance, some of passion, but none without the motions of God: so that God is worse then the diuell, both in causing a greater multitude of sinnes then the diuell, and in the

forcible manner of causing sinnes, which the diuell cannot at∣taine vnto. The which doctrine is as good a ground for A∣theisme as euer hell could deuise: for were it not much more reasonable to say there were no God at all, then to beleeue there were such a God, as commaundeth, perswadeth, vrgeth, impelleth men to sinne; and yet for the same sinnes will torment them with the inexplicable paines of hell.

Answere.

THis man sheweth himselfe to be like to the vn∣righteous iudge, who neither feared God, nor reuerenced man; or rather like him that is a slaunderer of Gods Saints, and a lyar, and the father of lies. For the Minor or assumption of this syllogisme, that all Protestants say, that God commaundeth, perswadeth, vrgeth, and impelleth men to sinne, is as true, as that is, that Catholikes in England be wrapped in beares skinnes, and cast vnto dogges to be deuoured, which was publi∣shed in Rome by a printed booke, and set out in tables, confirmed with Pope Gregorie the 13. priuiledge. The which as all men know to be a false malitious slaunder, to discredit our gracious Queenes mercifull and good go∣uernment: so is this also to defame the teachers of Gods truth. For if this man or any of his partners can proue, that either all Protestants, or any learned Protestant doth say, that God commaundeth, perswadeth, vrgeth, and im∣pelleth to sinne, then will I yeeld vnto him, not onely in this, but in all other matters of religion. If this cannot be shewed, as most certainly it cannot, what a shameles man is this, to vtter such a grosse and palpable lye, as euen a blind man may (as it were) feele it with his fingers: and in what miserable estate be those simple ignorant soules, which credit such lying spirits. But this is the iust iudge∣ment of God against them that receiue not the loue of the truth, that they might be saued, to send them strong

delusion, that they should beleeue lies. As touching the matter, we beleeue with our hearts, and confesse with our mouthes, that God tempteth no man to euill and sinne, but euery man is tempted, when he is drawne away by his owne concupiscence, and is intised: and that euery good gift and euery perfect gift is from aboue, and com∣meth downe from the Father of lightes, with whom is no variablenes, neither shadow of turning. Whereby Saint Iames meaneth that God is in such sort good, and so the giuer and author of good things, that there is no change or alteration with him, and therefore is the giuer of all good gifts and graces, and neuer of any euill. And we say with the Prophet Dauid: Thou art not a God that loueth or willeth wickednes, neither shall euill dwell with thee. And with Saint Iohn, God is light, and in him is no darkenes. And as there is no darkenes, that is to say, ignorance and wicked∣nes in God; so is he not the author thereof, neither doth he commaund, perswade, vrge, or impell vnto it. Fulgentius saith: Iniquit as igitur quia in Deo non est, vtique ex Deo non est: that is, Because iniquitie is not in God, therefore it is not of God. These blasphemies we deny and desie, neither doe Caluine or Beza in the places by him quoted, or any where else affirme them. What is it then that they say? They say, that there is nothing done by any, neither vni∣uersally, nor particularly, but by the ordinance of God, no not those things excepted, which be euill and to be de∣tested, not in as much as they be ordained of God, who is alwaies good and iust: but in as much as they be done by the diuell, and other wicked instruments. So that we say, that the power and prouidence of God (who maketh the light to shine out of darkenesse) doth so cooperate and worke with the euill actions of wicked men, and doth so direct them to the execution of his holy ordinance, and iust iudgements, that the same, as they be done and di∣rected by God, be pure and holy; and as they be commit∣ted of man be wicked and abominable. Iosephs brethren did wickedly, and of malice sell him into Aegypt for a

slaue: yet Ioseph saith: God sent me before you to preserue your posteritie in this land, and to saue you by a great deliue∣rance. Now then you sent not me hither, but God, who hath made me a father vnto Pharaoh. And againe, When ye thought euill against me, God disposed it to good. Here God did nei∣ther commaund, perswade, nor impell Iosephs brethren to sell and send him into Aegypt: yet his omnipotent hand was in that action to turne it vnto good. So when the Chaldeans and Sabeans tooke away Iobs Oxen and Camels, and slew his Seruants, they were vrged and im∣pelled thereunto by the diuell: yet Iob saith; God hath gi∣uen, and God hath taken, blessed be the name of God. To this spoiling of Iobs goods, God did not commaund, perswade, vrge, or impell the Chaldeans and Sabeans; yet the same was not done without his prouidence and ordinance, who turned the same to his glorie, in prouing and purging Iob in the furnace of affliction, in making him a paterne of patience to all posteritie, and in teaching men thereby not to iudge of men by outward afflictions and aduersi∣ties, whereunto both the faithfull and wicked he subiect. So in the examples here set downe, the diuell put into the heart of Iudas to betray Christ, and impelled the Iewes to crucifie him; yet he was deliuered to them by the determi∣nate counsell and foreknowledge of God, to doe whatso∣euer the hand and counsell of God had determined be∣fore to heldone. Thus these things which were done against the will, of God, were not done (as Saint Augustine saith) beside or without the will of God, that is, they were done against the commaundement and will of God reuealed in his word; yet not without the eternall purpose, counsell, and decree of God. And the same being most wickedlie committed by man; God turned and directed them to the endlesse praise of his mercie, and the eternall saluation of his elect. So Saint Augustine saith: Cum ergo & pater tra∣diderit filium suum, & ipse Christus Corpus suum, & Iudas Dominum suum, cur in hac traditione Deus est pius, & homo reus, nisi in re vna quam fecerunt, causa non vna est ob quam

fecerunt: that is, Whereas both the Father gaue his sonne, and Christ gaue his owne bodie, and Iudas gaue or be∣trayed Christ, why in this giuing is God holy, and man guiltie, but that in one thing which they did, there was not one and the same cause wherefore they did it. This is not to doe euill that good may come of it: for all actions as they are of God are good and righteous. For if a good tree cannot bring forth euill fruite as our Sauiour Christ saith; how much lesse can God who is the author of all good∣nes, and euen goodnes it selfe, bring forth euill actions. Neither doth God directly or effectually intend the sins of men, nor their danation, but his own glorie, which shineth not onely in the manifestation of his mercie towards the faithfull and godly, but also in the declaration of his iu∣stice against the wicked and reprobate. The similitude of intending the burning of a shippe, and consequently the death of them that be in it, will not here hold. For God (as I haue said before) doth intend neither the sinne nor per∣dition of man, but his owne glorie, and the execution of his iust iudgements. Your owne Angelicall Doctor Tho∣mas Aquinas to the like similitude of drowning a ship an∣swereth thus: Ad tertium dicendum, quod subuer sio nauis at∣tributur nautae vt causae, ex eo quod non agit quod requiritur ad salutem nauis: sed Deus non deficit ab agendo quodest ne∣cessarium ad salutem, inde non est simile. i. To the third wee say, that the drowning of a ship is attributed to the Marri∣ner as the cause there of, because he doth not that which is requisite for the safetie of the ship: but God faileth not from doing that which is necessarie vnto saluation: where∣upon this is not like. So in burning a ship, malice in man is the cause thereof: but there is no malice in God, neither doth he desire the death of him that dieth, but the execu∣tion of his iustice. Yet it is true which Augustine saith: Deus operatur in cord bus hominum ad inclinandas volunta∣tes eorum quocun{que} vult siue ad bona pro sua misericordia, siue ad mala pro ipsorum meritis, iudicio vti{que} aliquando aperto, ali∣quando occulto, semper autem iusto. i. God worketh in the

hearts of men to incline their wils to whatsoeuer he will, either to good things by his mercie, or to euill for their de∣serts, by his iudgment, which sometime is open, and some∣time secret, but alwaies iust. And which Fulgentius saith: Deus licet auctor non sit malarum cogitationum, ordinator est tamen malarum voluntatum, & de malo opere cuiuslibet mali, non desinit ipse botum operari. 1. Although God be not the author of euill cogitations, yet is hee the orderer of euill wils: and of the euill worke of euery euill man, he ceaseth not to worke a good worke. Therefore these wonderfull workes of God whose iudgements are vnsearchable, and waies past finding out, are not curiously to be discussed, but reuerently to be adored. For, O man what art thou that pleadest against God? In the probation of his minor, he first vntruly (according to his custome) saith, that wee deride Gods permission, the which is false: for we neither deride, no deny Gods permission. God said to Abimelech: I kept thee also that thou shouldest not sinne against me: Non permisi te vt tangeres eam: therefore I haue not permitted thee to touch her. Againe, God permitted him not to hurt me. But we say, first, that God permitteth not sinne inuitus, a∣gainst his will, but of his will: for els he were not omnipo∣tent. Secondly, that he doth not onely permit sinnes, but also by his infinite wisedome, and almightie power, draw∣eth good out of them, and directeth them to his glorie. So S. Augustine saith: Hoc quippe ipso quod contra Dei volunta∣tem fecerunt, de ipsis facta est voluntas eius, &c. In that thing which they haue done against the will of God, the will of God is done in them. Therefore the workes of the Lord are great, and are to be sought out of them that loue them. So that by a wonderfull and vnspeakeable manner, that is not done without his will, which is done against his will: because it could not be done, vnlesse he did permit it: nec vti{que} nolens sinit, sed volens, neither doth he permit it against his will, but with his will. Neither would he being good, permit euill to be done, vnlesse hee being omnipotent, could also of euill doe good. S. Hierome saith: Dicā quic∣quam

sine te fieri, ô Domine Deus, & te nolente tantum posse impium? Hoc sentire blasphemum est. Quum itaque tu sis vni∣uersitatis rector & Dominus, tu necesse est facias, quod sine te fieri non potest. i. Shall I say that any thing is done without thee O Lord God, and that the wicked can doe so much thou being vnwilling? To thinke this is blasphemous. See∣ing therefore thou art the ruler and Lord of the world, thou must needs doe that, which cannot be done without thee. Wee say indeede that Gods workes be energeticall and effectuall not onely in the faithfull, but also in the wicked and reprobate, whose a hearts he hardeneth, b and eyes blindeth, c whom he giueth vp to a reprobate minde, d and to whom hee sendeth a strong delusion to beleeue lies. These be Gods iust iudgements, wherby he punisheth the wicked, who yet are not impelled or coacted of God to these sinnes, but willingly harden their owne hearts by the deceit of sinne, shut their eyes that they may not see, giue vp their members seruants to vncleannes and iniqui∣tie, and delight in delusions, and in beleeuing lies, as Pa∣pists now doe. We doe not desperatly auerre, but you doe falsely and impudently affirme, that we teach, that Pauls conuersion, and Dauids adulterie, were in like manner the workes of God. This shamelesse saying you haue picked out of Campians reasons, out of which you haue like a goodly Rapsodist gleaned a great part of this lying Libel, but you cannot shew it in the writing of any Protestant. This is calumniari, & non ratiocinare, to slaunder, and not rightly to reason. But you know your friends and fauou∣rers will beleeue you, though it be neuer so false. And you haue learned that lesson, Audacter calumniare, semper ali∣quid adhaeret. We say that Pauls conuersion was a worke of Gods mercie, agreeable to his will reuealed in his word: Dauids sinne of adulterie was a work which he hateth and repugnant to his said will. God wrought mightily in Paul by his holy spirit, in conuerting his heart, in drawing him out of darknes, and in making him of a persecuter, a prea∣cher of his Gospell, and a minister of his mercie. God did

not so work at that time in Dauid, but left him to himselfe, to be tempted, drawne away, and ouercome of his owne corrupt concupilcence: yet wee say, that God did draw good out of that sinne of Dauid, in making him a patterne of true repentance, and example of Gods mercie in forgi∣uing his sinnes, and thereby teaching vs to walke warily, and flee carnall securitie. For if so excellent a man, that was according to Gods heart, did so fouly and fearefully, fall, what may fall vnto vs, if we walke not circumspectly, and pray not feruently to God to vphold vs with his hand, and to guide vs with his holy spirit.

Touching Gods permission, you write as though you neither did know what we teach, nor regard what your selfe doe write. Doe we teach that God elected some to glorie before the preuision of workes, and reiected some from glorie before the preuision of sinnes? You shall find this false assertion in our bookes, when you finde the for∣mer shameles slaunder. We do not teach that God elected any to glorie before he did foresee their workes. For from euerlasting, he (to whom all things be present) did foresee both the good workes of his elect, and the wicked workes of the reprobate. But this we say, that the foundation and cause of Gods election and reprobation is not his presci∣ence, and foreseeing of the good workes of the one, and the wicked workes of the other, but his owne purpose, will, and pleasure, and that good workes be not causes of Gods election, but fruits and effects of it. Saint Paul saith: Before the Children were borne, and when they had neither done good, nor euill, that the purpose of God might remaine ac∣cording to election, not by workes, but by him that calleth, It was said to her, The elder shall serue the younger: At it is writ∣ten, I haue loued Iacob, and haue hated Esau. Againe, As he hath chosen vs in Christ before the foundation of the world, that we should be holy and without blame before him in loue: Who hath predestinate vs, to be adopted through Iesus Christ in himselfe, according to the good pleasure of his will, in whom also we are chosen, when we were predestinate according to the

purpose of him, which worketh all things after the counsell of his owne will. Againe, God hath saued vs, and called vs with an holy calling, not according to our workes, but according to his owne purpose and grace, which was giuen to vs through Christ Iesus before the world was. Where we may see that the foun∣dation and cause of Gods election is his owne will, plea∣sure, and purpose, and not the foreseeing of our workes. Saint Augustine saith: Quod si futuros eorum mores dicitur diuinum discreuisse iudicium, profectò illud euacuabitur quod praemisit Apostolus dicens, &c. i. But if it be said, that the iudgement of God did discerne the manners of Esau and Iac̄ob which afterward would be, then surely that which the Apostle said before, shall be made frustrate and in vaine, Not of workes, but by him that calleth, it was said, The elder shall serue the younger. For he saith not, by the workes past, but hauing said generally, Not by workes, he would thereby haue vnderstoode workes both past and to come: workes past, which were none; to come, which as yet were not. Iacob was predestinate a vessell vnto honour, because not by workes, but by him that calleth, it was said, The el∣der shall serue the younger. Againe, Nam quid est quod ait Apostolus, sicut elegit nos in ipso, &c. i. For what is that which the Apostle saith, As he hath chosen vs in him before the foun∣dation of the world. The which if it be therefore said, be∣cause God did foresee that they would afterward beleeue, and not that he would make them to beleeue, against this foreseeing the sonne speaketh, saying, You haue not chosen me, but I haue chosen you. A little after he saith: Elegit ergo Deus fideles, sed vt sint, non quia iam erant: i. God hath chosen the faithfull, that they might be, & not because they now were. Againe, Vt essemus sancti & immaculati: Non ergo quia futuri eramus, sed vt essemus: i. That we might be holy and without blame, therefore not because we should be, but that we might be. Againe, Quos elegit, &c. i. Whom hee hath chosen before the foundation of the world, by the e∣lection of grace, not of workes, either past, or present, or to come: for then grace were no grace. Thus Saint Augu∣stine

sheweth, that Gods election is not his prescience and foreseeing of workes to come, but his owne grace, good pleasure and purpose.

Now I come to your illations which vpon these false as∣sertions you falsely inferre. To the first I answere, that God impelleth no man to sinne, and therefore God is not the author of sinne. Secondly, God inforceth not men vp∣on necessitie to sinne, but they sinne willingly, and by the instigation of the diuell, who worketh in the children of disobedience: therefore God is not the author of sinne. In your third inference, where you say, that sinne is free, or no sinne: belike you hold with Pighius, and some other Papists, that originall sinne is no sinne: for it is not free for vs to be without it. And whereas you aske, how man can sinne, in conforming his will with Gods will: I an∣swere, that they that sinne, doe not conforme their will to Gods will, but doe disobey it, and oppose themselues vnto it. This is the will of God (saith Saint Paul,) your sanctifica∣tion, and that ye should abstaine from fornication. Final∣ly, for as much as you can neuer shew, that it is the Prote∣stants confession that God moueth, perswadeth, and indu∣ceth men to sinne, therefore you make a false and blasphe∣mous collection, for the which the Lord rebuke thee Sa∣tan. Lastly, whereas you thus charge vs to hold, that God is the author of sinne, I would desire you to shew, where we doe write more hardly of this matter, then Iohn Fisher Bishop of Rochester hath written hereof, whose words be these: Neutrum sane potest sine Deo, nec ad bonum se parare, neque malum opus facere. Neque enim adulter absque gene∣rali fluxu Dei, potest adulterandi facinus committere: sed ne∣que postquam ipsum admisit, sine speciali auxilio Dei conari valebit vt resurgat: i. Man can doe neither without God, neither prepare himselfe to good, nor doe that which is e∣uill. For the adulterer can neither commit adulterie with∣out the generall influence of God, nor after he hath com∣mitted it, can hee endeuour to rise without the speciall helpe of God. And againe: Nam quantum ad substant iam

actus, etiam operibus malis cooperatur Deus. Neque tamen recte quisquam Deo peccatum imput abit, quia tametsi coope∣retur Deus ad substantiam actus, non tamen ipsam deficien∣tiam operatur, sed hoc agit sola voluntas: i. As touching the substance of the acte, euen God doth cooperate or worke with euill workes: yet may not any man rightly impute sinne vnto God, for although God doth cooperate to the substance of the deede, yet he doth not worke the de∣fect of the deede, but onely mans will doth that. Ei∣ther shew where we haue written more hardly hereof, or else condemne this Bishop, and Martyr for the Popes cause with vs. I trust you will not say, that hee taught A∣theisme, which is so rife in Rome, as I haue before shew∣ed, &c.

The Pamphlet. That faith once had may be lost. 6. Article.

WHosoeuer leeseth his charitie, leeseth his faith.

But Dauid when he killed Vrias lost his charitie.

Ergo, Dauid when he killed Vrias lost his faith.

The Maior is a principle vndoubted of in the schooles of Protestants: for they peremptorily affirme that true faith (such as was in Dauid one of Gods elected) can no more be seuered from charitie, then heate from fire, or light from the sunne, and therefore if Dauid killing Vrias, lost his charitie, no doubt but therewithall, he lost his faith.

The Minor I proue: for whosoeuer remaineth in death is without charitie: but Dauid when he killed Vrias remained in death: Ergo, Dauid when he killed Vrias was without charitie. If he was without that which once he had, no doubt but then he lost it, for he was depriued thereof for his sinne.

The Maior proposition of this last Syllogisme thus I proue:

for charitie is the life of the soule, and it is as impossible for a man to haue charitie and remaine in death, as it is impossible to be dead in body, and yet indued with a resonable soule.

The Minor cannot be denied (to wit that Dauid by killing Vrias remained in death:) for it is the expresse word of God. Qui non diligit manet in morte. He that loueth not his neighbour remaineth in death: but certaine it is, that Dauid loued not Vrias when he killed him: Ergo, likewise certaine it is, that Dauid remained in death.

The same position might easily be proued out of the eighteenth chapter of Ezech. vers. twentie foure. Si autem aucrterit se iustus a iustitia sua, &c.

Answere.

I Deny the Minor or second proposition, that Dauid in procuring Vrias to be killed lost his charitie. For although in this cōbat betweene the spirit and the flesh in Dauid, the spirit retired, and the flesh preuailed; the new man was foyled, and the old man ouercame: yet was not the spirit vtterly extinguished, nor the new man cleane killed. In deede Dauids faith fainted, his charitie was cooled, and his other gifts and graces couered, yet not cleane quenched: but there remained sparkes of Gods spirit, which afterwards being stirred vp, and blowne by Na∣thans bellowes kindled and flamed to Gods glorie, and Dauids eternall comfort and saluation. Shall we thinke that Dauid had lost all loue of God, of his law and of man? was he cleane depriued of Gods spirit? it appeareth by his owne words that he was not. Who vpon Nathans preach∣ing and reprouing of his sinne, prayed and said: Take not thy holy spirit from me. Whereupon I reason thus: He that was not cleane depriued of Gods spirit, had not wholy lost faith and charitie: But Dauid was not cleane depriued of Gods spirit; therefore he had not wholy lost faith and cha∣ritie.

The first proposition is euident by the words of Dauid: the second is manifest. For it is absurd to say, that the spirit of God should continue in him, that hath lost all graces and gifts of the spirit. It is with Gods elect and chosen children, as it is with fire which in the night is so hid and couered, that none appeareth; and yet in the mor∣ning is stirred vp, and is made to burne and to flame: and as with a tree, which in the winter hath neither fruite nor leafe vpon it; yet it hath a sappe fallen into the roote, which in the spring springeth, and bringeth forth both leafe and fruite: So is it with Gods holy Saints, they be sometimes so ouertaken and ouercome with temptations, that they seeme to be as trees without fruite, withered, and perished: yet there remaineth a sappe of Gods spirit and grace in them, which afterward riseth and buddeth forth good fruite. And therefore to the second proposition of your secōd Syllogisme I say, that although Dauid by those foule and fearefull offences deserued eternall death: yet he did not remaine in death; and although God hated those sinnes, yet hee neuer hated Dauid. For whom God loueth, he loueth to the end, and the gi••ts and calling of God are without repentance. If we loue a man, and yet hate some sinne that he committeth, might not God, who is loue it selfe, hate Dauids sinne, and yet loue him, and keepe some sparkes of his spirit and grace in him, and so preserue as the externall life of the body, so the internall life of the soule in him? So that neither Dauid remained in death, neither was his loue, no not to Vrias altogether extinguished in him. No doubt but he did loue him as his true and faithfull subiect, and might loue him, as the ser∣uant of God: yet in that temptation his owne selfe loue, and desire to couer his owne sinne and shame, did pre∣uaile against his loue to Vrias, and did draw him to doe an act, which was no fruite nor effect of loue and charitie, and yet did not wholy quench loue in him. The Maior of your latter Syllogisme, which needeth no proofe, you seeke to proue by a false assertion, in barely saying. According to

your manner, but not by any place of Scripture prouing, that charitie is the life of the ••oule. I say that faith is the life of the soule, the which I proue by these two sayings of the Scripture. The Prophet Habacuk saith. The iust shall liue by his faith. Saint Paul saith: In that I now liue in the flesh, I liue by the faith in the sonne of God: who hath loued me, and giuen himselfe for me. Let this man shew two such plaine places of Scripture, to proue charitie to be the life of the soule. Properly Christ is the life of our soules. Saint Paul in the place before alledged saith, Christ liued in me. And when Christ which is our life shall appeare. And our Sa∣uiour himselfe saith: I am the way, the truth, and the life. For when wee were dead in sinnes, hee hath quickned vs, and at he hath restored life vnto vs, so hee doth continually nourish and preserue life in vs. But this is attributed to faith, because by it Christ dwelleth in vs, and we by it be put into the possession of Christ, and of all the benefits of his passion. Concerning the place of Ezechiel, because you doe not vrge it, I will not stand vpon it. We doubt not, but men may and doe fall from God, and iust actions vnto wicked and vngodly deedes, and may haue a tem∣porall faith, and fall away from the grace of God. But this we say, that true faith in Gods elect, which are sealed with the spirit of adoption, and to whose spirit Gods spirit doth beare witnes, that they are the sonnes of God, is neuer wholy lust in them, and the same spirit worketh by cha∣ritie, which in them may bee cooled, but neuer cleane quenched. But of the losing of faith, and of the coniuncti∣on thereof with charitie, I haue before intreated.

Now to returne this argument in some sort vpon you, whereas the Papists auerre, that the Popes faith can∣not faile, I reason thus: He that loseth his charitie, may lose his faith: the Pope may lose his charitie: Ergo, the Pope may lose his faith. The first proposition I haue proued alreadie, and haue shewed that true faith is not separated from charitie, but worketh by it. And most ma∣nifest it is by Saint Iames, that the faith which is without charitie,

and good workes is dead: So that if the Pope be without Charitie, then hee hath but a dead faith. And a dead faith, is as much faith, as a dead man is a man. That the Pope may bee without charitie, I thinke they will not deny: and if they doe, it may be proued by many exam∣ples. a Pope Iohn the twelft, or as Platina reckoneth the thirteenth, tooke two of his Cardinals, and cut off the nose of the one, and the hand of the other, as witnes Platina, Blondus, and many others. b Stephanus the sixt did take the bodie of Formosus his predecessor out of the graue, after he was dead, put him out of his pontificall habite, and put on him a lay mans attire, cut off the two fingers of his right hand, where with he did consecrate, and threw them into Tiber. c Pope Sergius the third tooke vp againe the bo∣dy of the same Formosus, did cut off his head as if hee had been a liue, and threw the bodie into. Tiber, as vn worthie of buriall. d Boniface the seuenth tooke Iohn a Cardinall, and put out his eyes. e Vrban the sixt, of seuen of his Car∣dinals which hee apprehended at Nuceria, tooke fiue of them, put them in sackes, and cast them into the Sea. f In∣nocentius the seuenth caused by Lewes his nephew certaine citizens of Rome, which sought the restitution of their ancient liberties, and the reformation of the Common∣wealth decayed by his euill gouernment, to be throwne out of windowes, and so killed. Alexander the sixt caused both the right hand and tongue of Antonius Mancinellus to bee cut out, because hee had written an eloquent ora∣tion against his wicked and filthie life. Many such other pranckes of Popes might bee alleadged, which were no more fruites of charity, then was Dauids procuring of Vri∣as death by the sword of the Ammonites. But notwithstan∣ding these and such other tragicall and tyrannicall acts, these Popes faith neuer failed. For they neuer had any, but a false and dead faith, such a faith as the Diuell hath.

The Pamphlet. The Protestants shall neuer haue life euerlasting, be∣cause they will haue no merits, for which euerla∣sting life is giuen. 7. Article.

WHatsoeuer is giuen as wages, is giuen for workes.

But the kingdome of Heauen is giuen as wages.

Ergo, the kingdome of Heauen is giuen for workes.

The Maior or first proposition may bee declared after this manner: for example, her maiestie may bestow 1000. pounds by yeare vpon some suiter, either gratis, of meere liberalitie, and so it is called a gift, donum, a grace or fauour: or vpon condi∣tion, if he behaue himselfe manfully in the warres of Ireland, and in this case the reuennew is called merces, wages, Remu∣neratio, stipendium, a reward, or paiment; and although her maiestie did shew him a grace and fauour to promise such a re∣ward, for performing such a worke, the which he was bound vpon his allegiance otherwise to performe, yet once hauing promised, and the worke being performed; her maiestie is bound vpon her fidelitie and iustice to pay that she promised. In like manner God may giue vs the kingdome of Heauen, without any respect or regard of workes, as he giueth it to little children which are baptised, and so it is a meere gift, and a pure grace. Or he may giue it with some respect vnto our workes, and so he giueth it to all them, who hauing vse of discretion keepe his commaunde∣ments: and for this cause it is called wages merces, a reward and thus the Maior must be vnderstoode: to wit, that whatsoeuer God giueth as wages, is giuen for workes, and such wages are cal∣led merits. Wages then and merits haue a mutuall relation: for what are wages, but a reward of merits? and what are merits, but a desert of wages?

The Minor is most plaine, and inculcated in Scriptures: Vo∣ca operarios & redde illis mercedem: Call the workmen, and pay them their wages. Ecce venio & merces mea mecum est, reddere vnicuique secundum opera sua. Loc I come, and my wages with me, to giue to euery one according to his workes. V∣nusquisque propriam mercedem accipiet, secundum suum laborem: Euery one shall receiue proper wages, according to his labour. The like we haue in twentie other places of Scripture, all which infallibly proue, that the kingdome of heauen is giuen as wages for merits: and consequently that Protestants, who are enemies to merits, shall neuer attaine to the kingdome of heauen, which is purchased by good workes and merits. And for such men we may well say, that heauen was neuer made, no more then learning for him that will neuer studie, nor vertue for him who despiseth the exercise thereof.

Answere.

A euerlasting life is not in your bestowing, so we want not merites, to obtaine it, to wit, Gods mercies, and Christs sufferings for vs, with the which wee content our selues; and nothing doubt, but they be sufficient to discharge vs of damna∣tion, and to bring vs to saluation. Of these merits sweetly saith Bernard: Meum proinde meritum miseratio Domini, &c. My merit is Gods mercie. I am not cleane voide of merite, as long as he is not voide of mercies. And if the mercies of the Lord be much, I am much in merits. What though I be guiltie to my selfe of many sinnes? Surely where sinne hath abounded, grace also hath superabounded. And if the mercies of the Lord be from euerlasting to euerlasting, I will also from euerlasting sing the mercies of the Lord. Shall I sing my owne iustice? O Lord I will remember thy iustice onely, for that is mine also, in that thou art of God made iustice to me. So Augustine saith: Meritis suis nihil tribuunt sancti: totum non nisi misericordiae tuae tribuunt ô

Deus. i. The Saints attribute nothing to their own merits, they attribute all O God onely to thy mercie. Hierome saith, Tunc ergo iusti sumus, quando nos peccatores fatemur, & iustitia nostra non ex proprio merito, sed ex Det consistit mise∣ricordia. i. Then are wee iust, when wee acknowledge our selues to be sinners, and our iustice or righteousnes consi∣steth not in our merits, but in Gods mercie. S. Basil saith: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. i. Eternall rest or life is propounded to them that striue lawfully in this life, not rendred according to the merite or desert of workes, but according to the grace of the magnificēt God bestowed vpon them that trust in him. But these counterfeit Catho∣licks not content therewith, nor thinking the same suffi∣cient, will put vnto them the merits of Saints departed, and of men liuing, and their owne workes and satisfac∣tions, thereby fully to effect that, which Gods mercies, and Christs merits are not able perfectly to performe. This their doctrine appeareth both by their prayers in their Masse-bookes, and Porteises, and also by the forme of a Monkes absolution in these words: Meritum passionis Do∣mini nostri Iesu Christi, & bonta Maria semper Virginis, & omnium sanctorum. Meritum ordinis, grauamen religionis, &c. i. The merite of the passion of our Lord Iesus Christ, and of blessed Mary alwaies a Virgine, and of all Saints. The merite of thy order, the heauines of thy religion, the humilitie of thy confession, the contrition of thy heart, the good workes that thou hast done, and shalt doe, for the loue of our Lord Iesus Christ, be vnto thee for the forgiue∣nes of thy sinnes, to the increase of merite and grace, and to the reward of eternall life. Thus these men by their doc∣trine make Iesus Christ not a full, perfect, and sufficient Sauiour, and so infringe the saying of S. Peter: There is not saluation in any other: for among men there is giuen none other name vnder heauen, whereby wee must be saued. What is this but to deny the Lord that hath bought vs, as Peter also saith? Whether this doctrine be agreeable to the word of God, let the Christian reader by these places discerne and

iudge. Christ came to giue his life 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a raunsome for many. He is that lambe of God which taketh away the sinne of the world. In him we haue redemption through his blood, that is, the forgiuenes of sins. He hath made peace by the blood of his crosse, and hath reconciled vs in the bodie of his flesh through death. We are not redeemed with corruptible things, as siluer and gold, from our vaine conuersation receiued by the traditions of the Fathers, but with the precious blood of Christ, as of a lambe vn∣defiled and without spot. He himselfe bare our sinnes in his bo∣die on the tree, that wee being dead to sinne, should liue in righ∣teousnes, by whose stripes we are healed. The blood of Iesus Christ his sonne clenseth vs from all sinne. Hee hath loued vs, and washed vs from our sinnes in his blood, and made vs Kings and Priests vnto God his father. As these places attribute our iu∣stification and saluation onely to Iesus Christ and his me∣rits: so others doe detract and take the same from our workes and deseruings. To him that worketh not, but belee∣ueth in him that iustifieth the vngodly, his faith is counted for righteousnes. If it be of grace, it is no more of workes: or else were grace no more grace: but if it be of workes, it is no more grace: or else were worke no more worke: By grace ye are saued, through faith, and that not of your selues: It is the gift of God, not of workes, least any man should glorie. Who hath saued vs, and called vs with an holy calling, not according to our workes, but according to his purspose and grace, &c. Not by the workes of righteousnes, which we had done, but according to his mercie he saued vs. Although this which I haue said may seeme sufficient to answere this article, yet I will say something to this syllogisme.

To the Maior or first proposition I answere, that with men wages is giuen for workes: but with God (whose thoughts are not as our thoughts: nor waies as our waies) it is otherwaies. Man may do labour and seruice to man, which may merit and deserue by equitie and iustice wages and reward. For that there may be a proportion betweene the seruice and reward, and also a benefit and commoditie commeth to him to whom the seruice is done. As in this

example here alleaged, the Lord Deputie, or some other may doe some such singular seruice in Ireland, that if her Maiestie should bestow vpon him 1000. pound a yeere, he might in some proportion deserue it, and her Maiestie may receiue double benefit by it. But can wee doe any workes, that can either merit and deserue the kingdome of God, or bring any benefit vnto God? Dauid saith, My weldoing extendeth not to thee. And as S. Paul saith, that all the afflictions of this present life, are not worthie of the glorie that shall be shewed vnto vs: so may I say, that all our imperfect and stained workes are not worthie of the kingdome of God, which we haue not deserued, but Iesus Christ by his death and passion hath purchased for vs. Can a bond seruant by any seruices looke to deserue an earthly kingdome? and can we which are bond seruants to God, in respect both of creation, and of redemption, looke to deserue the kingdome of God? Christ our Sa∣uiour saith: Doth he thanke that seruant, because hee did that which was commaunded vnto him? I trow not. So likewise ye, when ye haue done all things which are com∣maunded you, say we are vnprofitable seruants: we haue done that which was our dutie to doe. If he that hath done all things which were commaunded, must confesse him∣selfe to be an vnprofitable seruant, how much more must wee confesse our selues to be vnprofitable seruants, who haue both omitted many things commaunded, and com∣mitted many great and grieuous sinnes prohibited? So saith Hierome: Si inutilis est qui fecit omnia, quid de illo di∣cendum est qui explere non potuit? .i. If hee be vnprofitable that hath done all, what is to be said of him, that could not fulfill all? Therefore wee are not to trust in our owne merits, but in Gods mercie, which importeth our miserie, and not worthines.

But for the proofe of your Minor, you alleage the say∣ing of our Sauiour Christ: Call the labourers, and giue them their wages. I graunt that God doth giue to them that la∣bour in his vineyard, a reward which is called wages, be∣cause

it followeth pietie and good workes, as outward wa∣ges followeth labour. But that this heauenly wages is not deserued by our workes, as that other is by our labour, it euidently appeareth by that parable, where they that had wrought but one houre, receiued as much as they did which had borne the burden and heate of the day. Which sheweth, that this reward came of grace, and not of merit, and so S. Ambrose doth expound it: Non labori praemium soluens, sed diuitias bonitatis suae in eos quos sine operibus eli∣git, effundens, vt etiam hij qui in multo labore sudarunt, nec am∣plius quam nouissimi acceperunt, intelligant, donum se gratiae, non operum accepisse mercedem. i. Not paying a reward vnto our labour, but powring foorth the riches, of his goodnes vpō them, whom he hath chosen without works, that they also which in great labour haue toyled, and haue receiued no more then the last, may know, that they haue receiued a gift of grace, and not a wages of workes.

To your other places Apocal. 20. 12. and 1. Cor. 3. 8. I say with S. Paul, that God will reward euery man accor∣ding to his workes, but not for the merite and desert of their workes. To them that continuing in well doing seeke glorie, honour, and immortalitie, hee will giue euerlasting life: and vnto them that are contentious, and disobey the truth, and obey vnrighteousnesse, shall be indignation and wrath, tribulation, and anguish vpon the soule of euery man that doth euill. But you will say, why is not euerlasting life the wages of good workes, as euerlasting death is of euill workes and sinnes. I answere, that our euill workes be simply euill, and being transgressions of Gods righteous law, offend his infinit maiestie, prouoke his in∣finit wrath, and deserue infinit paine and punishment. But our workes are not simply and perfectly good, but be imperfect, and are stained with the corruption of our finfull nature (as I haue before declared) and therefore cannot satisfie Gods infinit iustice, nor pacifie his infinit anger, nor deserue his infinit glorie, but rather require Gods great mercie, as hath been shewed. And therefore Saint Paul in the sixt to the Romanes hauing said, that

the wages of sinne is death, doth not say (which had been most meete to haue been said, if this pharisaicall doctrine were true) the wages of good workes is eternall life: but hee saith: the gift of God is eternall life, through Iesus Christ our Lord, as also Oecumenius doth wel obserue.

You confidently affirme, that the Protestants who are enemies to merits, shall neuer attaine to the kingdome of Heauen, which is purchased by good workes and merits. Where first I would aduise you to take heede, that you be not brethren to those old heretikes called Hieraclitae, to whom Saint Augustine doth ascribe this as an heresie, that they denied infants to appertaine to the kingdome of Heauen, because they had no merits. His words bee these: Hieraclitae ad regnum coelorum non pertinere paruulos dicunt, quia non sunt eis vlla merita certaminis, quo vitia su∣perentur. i. The Hieraclites say, that infants belong not to the kingdome of Heauen, because they haue no merits of strife, whereby to ouercome vices. How neere you iumpe with these old Heretikes, as you doe in many matters with many others, let the Christian reader indifferently iudge. Secondly, I say, that we are enemies neither to those true merits of Gods mercies, and Christs sufferings before mentioned, nor to mans good workes, but to the merit of them, and vaine confidence put in them. We say with Saint Augustine: Si vis alienus esse à gratia, iacta merita∣tua. i. If thou wilt be voyde of grace, boast thine owne me∣rits. Thirdly, wee beleeue that the kingdome of Heauen commeth to vs by inheritance, and not by the purchase of our workes and merits. Christ saith: Come ye blessed of my father, take the inheritance of the kingdom prepared for you, from the foundation of the world. Saint Paul saith: If we be children, we are also heires, euen the heires of God, and heires annexed with Christ. Thus the kingdome of Heauen is ours, in that we be coheires with Christ. By whose bloudie and blessed merits it is purchased to vs: and not by the workes and deserts of vs vnprofitable seruants, and prodigall children, who haue alwayes neede to pray and say: Enter not into iudgement with thy seruant, for in thy sight shall no man

that liueth be iustified: and if thou O Lord straightly markest iniquitie, O Lord who shall be able to stand?

To conclude, you that so seuerely censure vs, looke to your selues, and take heed you be not like that proud Pha∣risee, who gloried of his workes, and disdained the sinfull Publicane: and that you be not like the Angell of the Church of Laodicea, who said that he was rich, increased with goods, and had need of nothing, and did not know that he was wretched, miserable, poore, blind, and naked. And that you be not like that mad man of Athens, called Thraselaus, who comming in his madnes to the hauen named Pyreum, did vainely imagine, that all the shippes and riches there, were his owne: but being cured, and brought to good vnderstanding, he saw his pouertie, and perceiued that he scarce had a penny in his purse. Euen so if you were throughly cured of this phrensie of Poperie, you would acknowledge your owne miserie, and hunger for Gods mercie: confesse your owne pouertie, that Christ may inrich you: your owne nakednes, that he may with the robe of his righteousnesse couer you: your owne guilti∣nes, that he may acquite and iustifie you; and finally humble your selfe, that hee may exhalt you. For it is hee that filleth the hungrie with good things, and sendeth the rich emptie away. I would you would ioyne with your owne Cardinall Poole in this poynt, who misliking of Osorius booke de iustitia dedicated to him, for attributing too much to mans iustice and righteousnesse, did adde this worthie saying, and worthie by al meanes to be recei∣ued, That we can neuer attribute too much to the mercie and righteousnesse of God: nor too much take from the righteousnesse of man. This is written not only by Doctor Haddon in his booke against Osorius: but also by Pruilus his Secretarie in his life, as that excellent Antiquarie, and learned man my good friend Master Camden did tell me. To conclude, bee not like the froward Iewes, who hauing a zeale towards God, but not according to knowledge, being ignorant of the righteousnesse of God, and going about to establish their owne righteousnesse, haue not

submitted themselues to the righteousnesse of God. For Christ is the end of the lawe for righteousnesse vnto euery one that beleeueth, but obey the counsell and calling of God: Ho, euery one that thirsteth, come yee to the waters, and yee that haue no siluer, come, buye and eate: Come I say, buye wine and milke without siluer and without money. Wherefore doe yee lay out siluer, and not for bread? and your labour with∣out being satisfied? Hearken diligently vnto me, and eate that which is good, and let your soule delight in fatnes. Encline your eares and come vnto me: heare and your soule shall liue, and I will make an euerlasting couenant with you, euen the sure mer∣cies of Dauid. The which sweete and hid Manna of Gods mercies they that refuse to eate, but had rather feede on the draffe of their owne muddie merits, shall neuer inhe∣rit heauen, but shall be cast into the lake of fire and brim∣stone, where the beast and false prophet are, and shall be tormented day and night for euermore.

FINIS.

Notes

• Psal. 119. 105.
• Commenta. de dictis & factis Alphonsi Reg. lib. 2. 17.
• Tom. 1. Serm. coram Alexand. Papa in die As∣censionis.
• Nicol Clemang. de corrupto Ec∣clesiae statu. fol. 5. b.
• Ibidem fol. 10. b
• Ibidem f••l. 13.
• Dist. 38. ex conc. Tole. Contra Ma••i∣ch••••s Haeris. 66. Hier. in Esaiam dist. ••8. si i••••••a. Prou. 2. 4.
• In the confe∣rence at West∣minster in the beginning of her Maiesties raigne.
• See the begin∣ning of the Pr••face of the New Testamēt set out by them. 1582.
• Psal. 119. 2. Timoth. 2. 7.
• Iohn. 9. 41.
• Genes. 3. 16.
• Genes. 22. 18.
• Act. 10. 43.
• In the popish Primer prin∣ted 1557.
• In the same Primer.
• Lib. 1. Caeremo. titul. 7.
• Psal. 115. & 135.
• Cicero de Natu∣ra deorum lib. 2.
• Inter sermones discipuli Serm. de S. Katherinae.
• In promptu. discipuli.
• Supplementuns Chronicorunt Bergomens.
• lib. 13. fol. 205.
• Erasmus in Col∣loquio. peregri. ergo.
• Blondus de Re∣ma instaurata lib. 3. propefi∣nem.
• Holingshead in Henry 8. p. 946. Caluinus admo∣nitione de reli∣quijs.
• Gregor. Turo∣nens. lib. 9. ca. 6.
• 2. Timoth. 4. 4.
• 2. Thessal. 2. 9.
• Preface to the defence of the Apologie, edition 2.
• Iohn 1. 5.
• 1. Cor. 2. 14.
• a

  Isa. 60. 11.
• b

  Matth. 16. 18.
• c

  cap. 28. 20.
• Iam. 2. 19.
• 1. Cor. 13. 7.
• Faith.
• Hope.
• Charitie.
• 1. Iohn 3. 14.
• Repentance.
• Marke 1. 16. Acts 20. 21.
• Iustification.
• Luke 17. 10. & 15. 21.
• Iohn 3. 36. Rom. 3. 25. & 4. 5.
• Ephes 2. 8.
• Ephes. 3. 17. Church.
• Galath. 4. 26.
• Matth. 8. 11.
• Altas.
• 1. Cor. 10. 21.
• Sacrifice. Heber. 9. 14.
• Priests.
• Religion. Rom. 3.
• Christ. 1. Tim. 1. 15. Ioh. 1. 29.
• Matth. 17. 5.
• 1. Cor. 4. 3.
• Epipha. in An∣corato.
• Rom. 3. 22.
• 1. King. 13. 2.
• Ierem. 2. 8.
• Malach. 2. 8.
• Lactant. de ori∣gi. erroris lib. 2. cap. 19.
• August. de ciui∣tate dei lib. 18. cap. 2.
• Apoc. 17. 9. 18.
• 1. Cor. 11. 31.
• Ioh. 14. 30.
• 2. Cor. 4. 4.
• Ioh. 15. 18 19.
• 1. Ioh. 5. 19.
• Ioh 17. 9.
• Ioh. 14. 22.
• August. in Psal. 10.
• Malach. 4. 2.
• 2. Thes. 2. 3. 1. Tim. 4. 1.
• Apoca. 12.
• Rom. 11. 5.
• Gerson tom. x. de defect. Viro∣rum ecclesiast. Nicol. Clama. de corrupto sta∣tu ecclesiae.
• Heber. 11. 36.
• Aetate 6. fol. 84
• See Acts and monuments tom. 2.
• Ibidem fascicul. temporum.
• Vincent. Bella. Specu. Histor.
• lib. 29. cap. 103 Anton. hist.
• part. 3. titul. 19. cap. 1. §. 4.
• Crant. in Me∣tropo lib. 8. cap. 18 & lib. 10. cap 9.
• Aeneas Syluins epist. 130. pag. 677.
• Frosard fol. 54.
• Polychron. lib. 6.
• Polidor Virg. lib. 19.
• Anton. part. 3. titul. 22. cap. 10.
• Sabel. Enne. 10. lib. 4.
• Isa. 61. 3.
• Ezech 9. 5.
• Apoc. 6. 9. 19.
• Apoca 7. 14.
• Isa. 61. 3.
• Apoc. 6. 9.
• 7. 15.
• Fascicu. Temps. aetat. 6. fol. 78.
• 1233.
• Fol. 80.
• Ioh. 15. 18. 19.
• Ioh. 17. 6. 9.
• Apoca. 12. 1.
• Chrysostom in psal. 114.
• Cornel. Agrip. de Vanitate Scient. cap. 64.
• Platina in Adriano. 4.
• Platina in Ho∣norio. 2.
• Platina in Pau∣lo. 2.
• Sabellicus En∣nead. 10. lib. 7.
• Quedlib. 1. art. 9. pag. 21. Ibidem.
• Quodlib 4. art. 4. pag. 112.
• Quodli. 9. art. 7 pag. 314.
• In the appen∣dix to the Quodli. pag. 346.
• Aug. lib. de cu∣ra. agen. pro mortui.
• Hilarius. in Matth. can. 16. Ambros. in Luc. lib. 10.
• August. de doctr. Christ. lib. 1. cap. 36.
• Ibidem.
• 2. Pet. 1. 20.
• Chrysost. ad Rom. Hom. 19.
• August. in Euang. Ioannis tract. 50.
• Iustinus Mar∣tyr dialo. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. pag. 68. edit. Robert. Stephan.
• Chryso. in Gen. homil. 12.
• In 2. Cor. ho∣mil. 9.
• August. de doct. Christi. lib. 2. cap. 6.
• Basil Quaest. comp. explic. quaest. 267.
• Idem. Hexam. homil. 4.
• Irenaeus lib. 3. cap. 12.
• Theodor diae. log. 1.
• Hilarius de tri∣nitate lib. 9.
• Distinct. 37. cap. Relatum.
• Aeneas Siluius epist. 130.
• Card. Caietanus in praefatione in lib. 5. Mosis.
• 10. Roffens. As∣sert. Lutheran. artic. 18. fol. 206.
• Matth. 26. 27.
• 10. Roffens. As∣sert. Luther. confut. arti. 16.
• Hosius de Com. sub viraque specie. & Con∣fess. Petric. cap. 40. & contr. Brentium. lib. 3.
• Doct. Hard. in his answere to M. Iewel arti. 3 Andrad. ortho. explicat. lib. 7. pag. 606.
• Aeneas Syluius epist. 130. pag. 672.
• Io. Gerson tom. 1. declar. do∣fect. viro. ce∣clesiast.
• 1. Cor. 11. 25. 26 27.
• Cassan. de vtra∣que specie.
• Chrysest. in 2.
• Cor. hom. 18.
• Theoph. in 1.
• Cor. 11.
• Ioan. de Paris. de potest regia. & Papali. cap. 3 D. Hard. confut. Apolog. cap. 3. diuis. 2.
• Hieron. in Oseam. cap. 1.
• Nicol. Lira in Oseam. cap. 1.
• Ioh. the 10. 14.
• Ʋbi supra.
• Nic. Lira in Ioan. cap. 10.
• Lib. 1. Carem. ••••ul. 7.
• In Concil. Late∣ran sub Leo. 10. pag. 671.
• 2. Thess. 2. 3. 4.
• Assert. Luther. Confut. cap: 17.
• In Prouerb. 10.
• In his answere artic. 17.
• Epiph. Haeres. 55
• Ioseph. antiq. lib. 1. cap. 11.
• Caitt. in Gen. cap. 14.
• Andrad. defens. fidei Tridert. lib. 4.
• Lib. aduers. lu∣d••o•• lib. 3. ad∣uers. Marcio∣nem, & lib. 4.
• Hieron. in Ma¦lach. cap. 1.
• Cap. 8. pag. 454. 546. 562.
• De vanitat. Scient. cap. 64. Bonauent. part. 2.
• operum in ex∣posi. missae. fol. 100. G.
• Ierem. 26. 11.
• Polido. Virg. de inuent. rerum lib. 4. cap. 9.
• Act. 17. 11.
• August. epist. 48.
• Act. 8.
• Hierom. in epi∣taphio Fabiolae. August. de mo∣ribus eccles. Catho. cap. 1.
• 1. Thess. 5, 20. 21. 22.
• Iob. 33. 3. Basil Quaest. compend. expli∣ca. Quaest. 279.
• 1. Tim. 1.
• Ioh. 1.
• Tit. 2. 11.
• Theodor. de cu∣ratione Graeca∣rum affectio∣num lib. 5.
• Hieron. ad Gaudentium de Pacatule In∣fantulae educat. & ad Letam de institut filiae.
• Extrauagant. Ioh. 22. cum in∣ter in glossa. & dist. 96. satis euidenter.
• Antoninus Sum. part. 3. titu. 1. cap. 11. 55. quod papa. & summa An∣gelica, in Papa. fol. 232.
• Counc. Trident. Sessi. 4. decre∣tum. 2.
• Amand. Po∣lanus in didas∣calia pag. 49.
• Platinae in Be∣nedicto 4. & Christophoro 1. & Ioan. 13. prou. 17. 15. Psal. 116. Rom. 3.
• Matth. 26. Isa. 60.
• 1. Cor 10. 17.
• Gen. 48. v. 16.
• Apoca. 1. v 4.
• Ad Tit. 3.
• Ioh. 20.
• Ioh. 8. vers. 24.
• Ioh. 16. ver. 13.
• Isa. 66. vers. 24.
• Mark 9. 48.
• Math. 25. 41.
• Thom. Aqui∣nas in 1. Tim. 6.
• Psal. 119. 105.
• Deut. 4. 1.
• 2
• Iosu. 1. 8.
• Luk. 16. 29.
• Chrysost. in 2. Col. hom. 13.
• Idem in Genes. homil. 58.
• Idem hom. de Adam & Heua.
• Then is not the doctrine of the Church of Rome Ca∣tholike. Beda 8. quest. 1. Nec sufficere.
• Prou. 30.
• Act. 10. 35.
• Ephes. 4 15.
• Chap. 5. 25.
• Heb. 3. 6.
• 1. Timoth. 3. 15.
• Heb. 12. 22.
• Galat. 4.
• August. in Psal. 81.
• Idem in Psal. 62.
• Idem de Catech. tud. cap. 20.
• Cyprian. lib. 1. epist. 3.
• Idem de vnita∣te ecclesiae.
• Hieron. in Iob cap. 28.
• Chrysost. in Psal. Hom. 114.
• Ambros. in E∣phes. cap. 1.
• Bern. in Cant. serm. 78.
• Clem. Alexand. Sirom. lib. 7. pag. 35.
• Lyra in Mat. 16.
• Popes Apo∣states.
• Prouerb. 19. 5.
• Extra. de maior. & obedien. vnā sanctam.
• Gloss. ibidem.
• Luitherand. lib. 6. cap. 7.
• Platina in Syl∣uest. 2.
• Idem.
• Platina.
• Phil. Comineus.
• Matth. 11.
• In his Theses.
• 1. Cor. 10. 1.
• August. ad la∣nuar. Epist. 108.
• Bessar. de Sa∣cram. Eucha∣ristia.
• Alexand. de Halis par. quaest. 24. men. 1.
• Compend. con∣cept. titul. 21. act.
• Confut. Apolo. cap. 16. diuis. 1.
• Confes. Petri. 10 cap. 13.
• Ibid. titul. 30. arti. 5.
• De consecra di∣stinst. 2. Ego Berenga.
• Cyrillus. Alois. Lipoma catenae in Ge∣nes. 48.
• Lyra in 48. cap. Genes.
• Francist. Ha∣miltonius de Iunocat. Sancto. demonstrat. pri∣ore in appendi∣ce pag. 37. 81.
• Psal. 50. 15.
• Isa. 42. 8. Psal. 115. 1.
• Apoc. 19. 10. 21. 8.
• Tom. 1. contr. 6. de purgat. lib. 1. cap. 4.
• Ambros. in 1. Cor. 3.
• Idē in Psal. 118. in haec verba, ignitum eloquiū 〈◊〉〈◊〉.
• Coloss. 12. 0.
• Ioh. 15. 5.
• 1. Cor. 1. 9.
• Ephes. 3. 17.
• Coloss. 2. 2.
• Ti•••••• 1. 1.
• Ioh. 3. 16.
• Ephes. 1. 7.
• Coloss. 2. 14.
• 1. Ioh. 2. 12.
• Iohn Fisher in Psal. 1. poenitens.
• Ibidem.
• In Psal. 2. poeni∣tent.
• Ibidem.
• Idem in confur. assert. Luther, articulo 17.
• 2. Pet. 2.
• Galat. 2.
• Tertull. lib. de baptismo.
• Chrysost. ad Rom. Homil. 8.
• August. de vera relig. cap. 13.
• 1. Ioh. 1.
• Act. 8.
• Tit. 3. 4.
• Ezech. 36. 25.
• August. lib. 3. de doctr. Christ. cap. 5.
• Psal. 32. 1.
• 2. Cor. 5. 19.
• Primasius in illum locum.
• Chrysostom. in 2. Corinth. hom. 11
• Bernard. in Cant. serm. 23.
• Ephes. 5. 2.
• Luk. 15.
• Matth. 22. 12.
• Psal. 85. 2.
• Ri. de S. Victore de potestate li∣gandi & scluen∣di par. 1. cap. 14
• Erasmus in vita Hieronymi.
• Pag. 50.
• Ex Gall. con∣fessione.
• August. hom. de temper. 38.
• Lib. 1. contra. Eunomium.
• Ioh. 12. 41.
• Exod. 3. 2. 7.
• Epipha. hares. 69.
• Lib. 2. contra. Eunomium.
• De orthodox fide lib. 3. cap. 11.
• Peter Lumb. lib. 1. dist. 5. cap. 1.
• Catechis. Tri∣dent pag. 69. In Act. 2.
• Durand. in 3. A 22. q. 3.
• Io. Picus Apel. quaest. 1. in Tho. Aqui. 3. quaest. 52.
• 1. Pet. 2.
• Luk. 22. 44. vers. 43.
• Math. 27. 46. 32.
• Isa. 53. 4. 5. 6.
• Galath. 3. 13.
• August. in psal. 21. &c.
• 1. Cor. 15. 35.
• Pigh. 6. de ce∣cles. Hierarch. cap. 1.
• Rellarm. tom. 1. contro. 4. lib. 2. cap. 13.
• Aeneas Siluius epist. 28. pag. 802.
• Matth. 18. 17. Bellarm. contro 1. lib. 3. cap. 5.
• Idem ibid. cap. 3.
• ••h. 14. 16. 17.
• Chrysost. Hom. de Sancto & a∣dorando spiritu.
• 1. King. 22. 6.
• 22.
• Matth. 26. 3. 65 66.
• Act. 4. 5. 18.
• Concil. Neoca. sar. Can. 7.
• Distinst. cap. 20 de libellis.
• Sozom. lib. 4. cap. 17.
• Caluin. Instit. lib. 1. cap. 11. § 14.
• Mart. Chemni. exam. Concil. Trident. part. 4 de imagin, Action. 5.
• Platina in Ste∣pha. 6.
• Platina in Ioan. 10.
• DeConse. Inst. 2. Ego Bereng. Sess. 13.
• 1. Cor. 10. 15.
• Ibid. 14. 29.
• 1. Thess. 5. 20.
• 1. Ioh. 4. 1.
• 1. Cor. 2. 15.
• Heb. 5. 14.
• Iohn 10. 5.
• Psal. 116.
• Vide Brutum Fulmen.
• Distinct. 40. Si Papa in gloss.
• Galat. 2.
• Assert. Luth. art. 36. pag. 339
• 2. Tim. 3. 15.
• Chrysost. in il∣lum locum ho∣mil. 11.
• Matth. 4. 4. 7. 10.
• Matth. 19. 4.
• ibid. 22. 29.
• Luk. 24. 27. 32. 44. 46.
• Rom. 1. 2. & 3. 21. & 4. 3.
• Act. 21. 23. ibid. 18. 2. 8.
• Athanas. de de∣cretis Nicen. Syned pag. 528.
• Epiph. contra Pneumatoma∣chos haeres. 74.
• Tertull. lib. de resurree. carnia.
• Epiph. contra Paulum Samo∣sa. haeres. 66.
• Basil. epist. 80.
• Theod. lib. 1. cap. 7. fol. 284.
• August. in E∣uang Ioan. tract. 60.
• August. de cura pro mortuis cap. 2.
• De vnitate ec∣clesiae. cap. 16.
• Chrysostom in Math. homil. 44.
• Math. 4.
• Athanas. tom. 2
• Ruffin. lib. 1. cap. 17.
• Socrates lib. 1. cap. 27.
• 5. Reason pa. 30
• Theo. Beza.
• Cicero pro Roscio Com.
• Euseb. Eccles. Histor. lib. 6. cap. 19.
• Theodores lib. 4. Haret. Fabul.
• At Pauls Crosse Anno 1590.
• Sess. 6. pag. 29.
• Ibid. Can. 73.
• In articul ad∣uers. Luther. ar∣tic. 9.
• Psal. 125. 1. Rom. 5. 1. 2.
• Rom. 8. 15.
• Ibid. vers. 33.
• Vers. 35.
• Vers. 38.
• 2. Cor. 1. 21.
• Ephes. 1. 13.
• Hebr. 4. 16.
• Chap. 6. 17.
• Chap. 10. 22.
• Rom. 4. 16.
• Vers. 19.
• Chrysost. ad Rom. Homil. 9.
• August praefat. in Psal. 123.
• Bernard. lib. 5. de considera.
• Rom. 3. 28. & 4. 2. 5. Galat. 2. 16
• Ephes. 2. 8. 9. 2. Timoth. 1. 9.
• Tit. 3. 4.
• Ephes. 2. 8.
• Heb. 12. 14.
• Prou. 28. 13.
• 1. Ioh. 1. 9.
• Mark. 9. 24.
• Luk. 17. 5.
• Rom. 1. 17.
• Clemens Alex. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 1. Thes. 1. 3.
• 1. Ioh. 5. 13.
• Iame. 1.
• Rom. 3. 18. Ephes. 3. 17.
• a

  Luther in as∣sert. artic. 31. 32. & 36. Caluin. lib. 3. institu. cap. 12. §. 4. & cap. 14 §. 4. 19. Melan. in Loc. tit. de peccato.
• a

  Rom. 6. 24.
• b

  Isa. 64. 6.
• Cicer. lib. 2. de oratore.
• Psal. 109. 7.
• Pro. 15. 8.
• Esa. 1. 13.
• Ibid. cap. 66. 3.
• Hagg. 2. 12.
• Tit. 1. 15.
• Matth. 7. 16. & 12. 33.
• Rom. 14. 23.
• Hebr. 11. 6.
• August. lib. 3. ad Bonifac. cap. 5.
• Ambros. de vo∣cat. gentium lib. 1. cap. 3. pag. 6.
• Anselme in Rom. cap. 14.
• Explicat. ortho∣dox. lib. 3. pag. 277. pag. 279. nulla culpa con∣taminata pag. 280.
• Act. 15.
• Matth. 7. 16. & 12. 33.
• Pro. 15. 8.
• 1. Pet. 2. 5.
• Hebr. 13. 16.
• August. confes. lib. 9. cap. 13.
• Isaia 64. 6.
• Luke 17. 10.
• Psal. 130. 3.
• Psal. 143. 2.
• Daniel. 9. 8.
• Bernard. de ver∣bis Esaiae. Serm. 5.
• Matth. 9. 13.
• Ibidem 21. 31.
• Luke 18. 13.
• Prouerb. 30. 12
• a

  Iohn. epist. 1. cap. 2. vers. 4.
• Iam. 1. 26.
• Matth. 7. 21.
• 1. Pet. 2.
• 1. Ioh. 3. 4.
• 1. King. 8. 46.
• Rom. 3. 23.
• Iam. 3. 2.
• 1. Ioh. 4. 8.
• Galat. 3. 10.
• Rom. 8. 3.
• Ezech. 20. 21.
• Rom. 7. 14.
• Act. 9. 15. 2. Cor. 12. 2.
• Bernard super Cantic. serm. 58.
• Iustinus dialog 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. pag 98.
• Hieron. ad Ctesi∣phontem aduers. Pelagianoi.
• Idem ibid.
• Idem lib. 1. ad∣uers. Pelagianos.
• August. de ciuit. Dei lib. 19. c. 27.
• Lib. 1. Retract. cap. 19.
• Ad Bonifa. lib. 3 cap. 7.
• Chrysost ad Rom. Hom. 17.
• Bernard super Cantica serm. 50
• De affectuasi.
• Idem ibidem serm. 58.
• Ferus in Matth. cap. 3.
• In cap. 19. Matth.
• Epist. dedica. in controuers. 1.
• Genes. 6. 5.
• Ibid. cap. 8. 21.
• Matth. 16. 17.
• Ioh. 1. 5.
• vers. 13.
• Ioh. 3. 3.
• 13
• 27
• Cap. 6. 44.
• 65
• Cap. 15. 5.
• Rom. 8. 6.
• 1. Cor. 2. 14.
• Cap. 4. 7.
• Cap. 12. 3.
• Cap. 15. 10.
• 2. Cor, 3. 5.
• Philip. 2. 13.
• Hebr. 13. 21.
• Ioh. 8. 34. 36.
• August. Enchir. ad Laur. cap. 30
• De Natura & gratia cap. 53.
• Genes. 3.
• Isai. 65. 1.
• Ephes. 2.4.
• August. En∣chir. ad Lau∣rent. cap. 32.
• Idem ibidem.
• Ioel. 2.
• Lament. 3.
• Ezech. 18. 31.
• Ezech. 11. 19.
• Psalm. 51. 20.
• Isai. 1. 16.
• Psalm. 51. 7.
• Ezech 36. 25.
• 1. Thess. 5. 23.
• August. Confess. lib. 10. cap. 29.
• Tit. 2. 11.
• Zachar. 7. 11.
• As the Papists doe now.
• Erasm. lib. 19. epist. ad Ludo∣nicum Vinem.
• Psalm. 1. 1.
• Prou. 19. 29.
• Rom. 3. 28.
• Rom. 4. 2.
• Galat. 2. 16.
• Origen. in 3. ad Rom.
• Ibidem.
• Hilar. in Math. Can. 8. & Can. 21 Ambros. in Rom. 3.
• Hieron. in Rom. cap. 4.
• Augustinus in Psal. 67.
• In Psal. 88.
• Enchir. ad Lau∣rent. cap. 117.
• Basil. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pag. 388.
• Chrysost. in Matth. Hom. 12 Idem de prodi∣tione Iuda.
• Idem in Galat. cap. 3.
• Iames 2. 26. Cyril in exposit. Symbol. Nicen. tom. 1. Concil. pag. 543. Chrysost. in 1. ad Timoth. Hom. 5.
• 1. Cor. 13.
• Tit. 1. 1. Matth. 7.
• Oecumen. in 1. Cor. 13.
• 1. Cor. 12. 9.
• Theophilact. in 1. Cor. 12.
• Galath. 5. 6.
• Ephes 1. 15.
• Coloss. 1. 4.
• 1. Thess. 1. 3.
• 2. Thess. 1. 3.
• Philem. 1. 5.
• Hebr. 12.
• Apocal. 22. 15.
• Matth. 3. 10.
• Rom. 1. 5.
• Galat. 3. 2.
• 2. Tim. 1. 15.
• 1. Tim. 5. 11.
• Tit. 1. Ephes. 3.
• Psal. 1. 3.
• Psal. 125. 1.
• Matth. 16. 18.
• Ioh. 3. 36. Chap. 5. 24.
• Chap. 6. 35. Ephes. 1. 13.
• Psal. 112. 1.
• Tom. 12. 9. Luk. 1. 75.
• De calamitat temper. lib. 2.
• Iames 3. 2.
• Rom. 3.
• 2. Sam. 12. 7.
• Act. 2. 37. Depaenitent. dist. 5. cap in poenitent. in glossa.
• Concil. tom. 1. part. 1. P. 155. Socrat. lib. 5. cap. 19. Sozo∣men. lib. 7. cap. 16.
• Ephes. 3. 17. 2. Cor. 13. 5.
• Erasm. Annto∣tat. in 1. Cor. 7.
• 1. Cor. 11. 28.
• Psal. 106. 39.
• August. in Ioan tract. 17. & distinct. de con∣secra. cap. Ieiu∣nium.
• Chrysost. in Ga∣nes. hom. 8.
• Luk. 18. 12.
• Matth. 11. 18.
• Matth. 9. 14.
• Tertul. de I••iu∣nio aduers. Psy∣chicos.
• Hierom. in Ag∣gaetim. cap. 1. pag. 230.
• Hieronymus ad Algasiam. quaest. 10.
• 1. Tim. 4. 8.
• Monkes bel∣lies were Bac∣chus barrels.
• Cicero pro Li∣gario.
• Matth. 22. 29. Psal. 19. 7. 8
• Psal. 119. 105.
• Psal. 37. 31. Psal. 119. 11.
• De Lazaro & diuite. Homil. 3. & ad Rom. in praefatione.
• Ad Coloss. hom. 9.
• Hieron. ad Ru∣sticum.
• Chrysost. tom. 5. quod regulares faecmi. tum vi∣ris cohabitant.
• Hieron. ad virg. Demetri. adem.
• Saluianus lib. 5. de prouiden∣tia.
• Paralip. Abba. Vsperg. p. 414.
• 1 Cor. 7. 9.
• Bernardus in concil. Romensi.
• Suprae. Cantica. sermo. 66.
• Bernardus de sustinenda per∣secutione. cap. 29.
• Fabian. part. 7. cap. 229. fol. 154
• Distinct. 81. Maximinus in glossa.
• Rober. Holket supra lib. Sa∣pient. lecti. 173.
• Auentinus in Annalibus Bo∣iorum lib 5. pag. 564. ex∣cusi. Ingolstadij. 1554.
• Concil. tom. 2. pag. 1002.
• Panormita. parte. 3. de cle∣ricis coniuga. cap. cum olim.
• Iohn. Gerson. Tom. 1. declar. defectuum vi∣rorum. Eccles.
• Lib. 1. Fastor.
• Polidor. Virg. de inuent. re∣rum. lib. 5. cap. 4
• Confut. Apolog.
• Deut. 23. 17.
• By Luthers dealing a∣gainst them.
• In Fasciculo rerum expeien∣darum. fol. 177. Grauamen. 3.
• a

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

  Iohn. Maier. in 4. sent. dist. 20. quest. 2.
• Onns Eccles. cap. 15. fol. 26.
• Opuseul. Tri∣part. tom. 2. Concil. part. 3. pag. 1002.
• Philip. Comines.
• Tom. 2. Concil. pag. 447.
• Fabian. 7. parte in Charles 5. pag. 189.
• Vide Rob. Ga∣guinum lib. 8. fol. 133.
• Micha. Ritus lib. 2. Rob. Gaguinus in Ludo. 12. Sabel. Ennead. 10. libr. 9.
• In fasciculo re∣rum expetend. ac fugiend. im∣press, Coloniae 1553. fol. 210.
• Ex lib. 3. de con∣sideratione ad Euge.
• Io. Gerson tom. 1 de potesta. eccle∣sia consider. 10.
• Vide Platinam in Bonifacio 9.
• Carion per Pen∣cerum part. 4. lib. 5. pag. 94.
• Reason 24. pag. 150.
• 2. Paral. 15. 5.
• Ponsi. Decad. 3. lib. 6. pag. 457.
• Bonsin. Decad. 3. lib. 5. pag. 464.
• Aeneas Siluius Commens. in Eu∣rop. pag 399.
• Bernard. lib. 4. de considerat.
• Idem eodem lib.
• Anno 1370.
• Epist. 19.
• Ecloga. 5.
• Lib. 1. Sihiarum.
• Lib. 2. Fastorū.
• Marcel. Paling. in Capricorno.
• Andrevv Boord in his Breniarie of health named Extranag. cap. 2
• Ibidem.
• Antoni. part. 3. titul. 23. cap. 14. § 13. fol. 224. Foetorem infer∣nalium vitiorū.
• Aeneas Siluius epist. 66. p. 554.
• Idem epist. 188. pag. 763.
• Histor. de Euro∣pa cap. 21. p. 763. Commene. in di∣cta & facta Al∣phonsi.
• Epist. 128.
• Epist. 398.
• Platina in Mar∣••••••. 1.
• Petr. de. Aliaco 〈…〉〈…〉 rerum expetend. ac fugiend. 〈…〉〈…〉 Anno 1535. fol. 207.
• Ibidem 209.
• Bredenbath. in suae peregrina∣tionis historia.
• a

  Caluin. lib. 1. Institu. cap. 17. §. 11. & cap. 18. §. 4. & lib. 3. cap. 23. §. 7. 8. 9.
• Quintius serm. de prouidentia Beza Aphoris.
• Rom. 3. vers. 8.
• Luk. 18. 2. Apoeal. 12. 10. Iohn. 8. 44.
• In a booke in∣tituled Eccles. Anglicanae Trophea, prin∣ted in Rome 1584.
• 2. Thes. 2. 10.
• Ianus 1. 13.
• Psahn. 5. 8.
• 1. Iohn 1. 5.
• Lib. 1. ad Mo∣nimum.
• Beza Aphoris. 1
• 2. Cor. 4. 6.
• Gen. 45. 7.
• Chap. 50. 20.
• Iob. 1. 21.
• Act. 2. 23. & 4. 28.
• Enchir. ad Laur. cap. 100.
• August. epist. 48. ad Ʋincent. pag. 109.
• Matth. 7. 18.
• Thom. Aquin. part. 1. summa quest. 49.
• Ezech. 18. 32.
• August. de gra∣tia & lib. arbitr. cap. 21.
• Fulgentius ad Monimum lib. 1.
• Rom. 11. 33.
• Rom. 9. 20.
• Genes. 20. 6.
• Ibid. cap. 31. 7.
• August. ad La∣ment. cap. 103.
• Psal. 111. 2.
• Hieron. in Ha∣bac. cap. 1.
• a

  Exod. 4. 21. Rom 9. 18.
• b

  Iok. 12. 40.
• c

  Rom. 1. 28.
• d

  2. Thess. 2. 11.
• Rom. 6. 19.
• Ratione 8.
• Rom. 9. 11.
• Iphes. 1. 4.
• 5.
• 11.
• 2. Timoth. 1. 9.
• August. lib. de Praedestina. & gratia. cap. 7.
• August. lib. 1. de praedestin. Sancto. cap. 17.
• Ibid. cap. 18.
• August. libr. 6. contra Iulian. cap. 8.
• 1. Thes 4. 3.
• Iohn. Rossens. asserti. Luther. consuta. artic. 36. pag. 339.
• Idem ibidem. pag. 340.
• 1. Ioh. 3. ver. 14.
• Psalm. 51. 11.
• Iohn. 13. 1.
• Rom. 11. 29.
• Habac. 1. 24.
• Rom. 1. 17.
• Gal. 2. 20.
• Col. 3. 4.
• Ioh. 14. 6.
• Rom. 8.
• Iam. 2. 26.
• a

  Platina in Ioan 13. Blond. epito. decad. 2. lib. 2. pag. 200. Supplem. Chro∣nicorum. in Iohan 12.
• b

  Platina in Stephan. 6. Supple. Chron. in Stephan. 6.
• c

  Platina. in Serg 3. Supplement. Chron. in Serg. 3
• d

  Platina. in Bonifac. 7. Suppl. Chron.
• e

  Platina. in Vrban. 6. Bonfinius. De∣cad. 3. libr. 1. pag. 354. Supplem. Chron. fol. 221.
• f

  Platina. in Inno. 7. Supplementum Chronico. lib. 13 fol. 226.
• Ad Rom. 4. v. 5
• Matth. 20. 8.
• Apoc. 21. 12.
• 1. ad Cor. 3. 8. Matth. 5. 12. & cap. 6. vers. 1. 1. ad Tim. 5. 18.
• Bernard. in Can∣tic. serm. 61.
• August. in Psal. 139.
• Hieron. lib. 1. aduers. Pelagi. sol. 120.
• Basil in Psalm. 114 Homil. 16. pag. 224.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Luther. in 2. cap. ad Galat. Tileman. de He∣susius de 600. erroribus Papi∣sta. loc. 9. de poe∣nitent. fol. 67.
• Act. 4. 12.
• 2. Pet. 1. 1.
• Matth. 20. 28. Ioh. 1. 29.
• Coloss. 1. 14.
• 20.
• 22.
• 1. Pet. 1. 18.
• Ibid. cap. 2. 24.
• 1. Ioh. 1. 7.
• Apocal 1. 5.
• Rom. 4 5.
• Rom. 11. 6.
• Ephes. 2. 8.
• 2. Timoth. 1. 9.
• Tit. 3. 5.
• Isai. 55. 8.
• Psal. 16. 2. Rom. 8. 18.
• Luk. 17. 9.
• Hieron. ad Ciesi∣phont. aduers. Pelagian.
• Matth. 20. 8.
• Ambros. de vo∣cat. Gent. lib. 1. cap. 5.
• Rom. 2. 6. 7.
• Rom. 6. 23.
• August. in ca∣tal. Haeres. Hae∣res. 47.
• August. praefati. in Psal 31.
• Matth. 25. 34.
• Rom. 8. 17.
• Psal. 143. 2.
• Psal. 130. 3.
• Luk. 18. Apoc. 3. 17.
• Athaneus lib. 12.
• Luk. 1. 53.
• Rom. 10. 2. 3.
• Isai. 55. 1.
• As buyers of Popes Par∣dons, Masses, &c. doc.
• Apocal. 20. 10.