AN APOLOGIE FOR THE RELIGION established in the Church of England BEING AN ANSWER TO T. W. HIS 12. Articles of the last edition In this impres sion recognized and much inlarged Also Answers to three other writings of three seuerall Papists By ED BVLKLEY Doctor of Diuinitie Prouerb 14. 15. The foolish will beleeue euery thing but the prudent will consider his wayes Lamenta 3. 40 Let vs search and trie our wayes and turne againe vnto the Lord. Chrysost in Genes 〈◊〉 â— Quocirca diuinae Scripturae vestigia sequamur neque â—â—ramus eos qui temerâ— quiduis blaterant i. Let vs follow the steps of the holy Scripture and not endure or abide them that rashly babble euery-thing AT LONDON Printed by George Eld for Arthur Iohnson and are to be sold at his shop at the signe of the white Horse ouer-against the great North doore of S. Paules Church 1608. TO THE RIGHT HONORABLE SIR THOMAS EGERTON KNIGHT LORD Keeper of the great Seale of England Chamberlaine of the Countie Palatine of Chester and one of his Maiesties most honourable priuie Councell grace and peace be multiplied WHen I consider right Honourable the estate of England in these our dayes I cannot better compare it then with the estate of the kingdome of Iudah vnder K. Iosias expressed shortly yet effectually by Sophonie the Prophet who liued preached in that time For as then God gaue to that people that worthy godly King who zealously 2. King 25. rooted out Idolatrie and planted Gods true worship agreeable to his law so God in great mercy hath giuen vs our most gratious Queene Elizabeth by whose godly meanes Idolatrie hath beene abolished Gods true religion and seruice restored his holy word truly and sincerely preached and peace and tranquilitie among vs long maintained And as in those daies vnder King Iosias notwithstanding that godly and zealous reformation there was great wickednes among the people as the said Sophonias sheweth For there were then which worshipped Sopho. 1. 5. vpon the rouffes of their houses the host of heauen and which worshipped and sware by the true and onely God Iehoua and by Malchaâ— their Idoll and 6. such as were turned backe from after the true God and sought him not nor inquired after him and 8. that did weare strange apparell and others that filled their maisters houses with robbery and deceit 9. and such as were frozen in their dregges and said in 12. their hearts the Lord will neither doe good nor euill And Ierusalem was then a filthie and spoyling Chap. 3. 1. 2. citie which heard not Gods voyce receiued not instruction trusted not in the Lord and drew not neere vnto her God c. Euen so how these sinnes abound at this time in this land I thinke there are but few but doe see and none that truely feareth God but doth lament To omit other sinnes here mentioned as then there were which worshipped Iehoua the onely true God and Malcham their Idoll euen so there be now not a few which to please the Prince and State pretend outwardly to like of religion established and yet inwardly in their hearts fauour Idolatrie and wicked worshippings repugnant to the same And as then many were turned backe from after God and sought him not nor inquired after him euen so now there are many which be reuolted from Gods holy worship agreeable to his word and vtterly forsake the holy assemblies where Gods word is truly preached the Sacraments are according to Christs institution rightly ministred and Gods holy name faithfully called vpon These with Lots wife looke backe vnto Genes 19. Numb 14. Sodome and are with the Israelites in heart turned back into Egypt desiring rather to eate onions and garlike there then to feed vpon the heauenly Manna of Gods blessed word Of these thus turned backe from seeking after God they be most dangerous which being deceiued themselues endeuour by all meanes both by speaking and writing to seduce and deceiue others Such be the Seminarie Priests and Iesuites who although they be at this present time at leastwise in outward apparance at deadly fewd among themselues writing most bittely one against another yet they all agree in resisting Gods truth seducing the simple and in labouring most earnestly to set vp againe their Dagon of the Masse fallen downe before the Arke of Christs Gospell To this end they write lewd lying and slanderous Pamphlets wherein they traduce the truth and faithfull fauourers thereof deceiue the ignorant and confirme in error their ouer affectioned fauorers who without triall or examination ouer rashly receiue and ouer lightly beleeue whatsoeuer is broached by them Of these lying Libels there came one to my hands a yeere past and more pretended to be printed at Antwerpe 1600. wherein is boldly affirmed but faintly proued that we haue no faith nor religion that of vs both the learned and ignorant of the Greeke and Latine tongues be Infidels that wee know not what wee beleeue that we are bound in conscience both neuer to aske forgiuenesse of our sinnes and also to auoide all good workes that we make God the author of sinne and worse then the diuell These and such other shameles assertions and false slanders when I read it came into my heart that Master Thomas Wright with whose spirit I had beene acquainted was the venter of this ware In which opinion I was afterward confirmed for that both some of his fauourers could not denie it and in a written copie therof taken in a search in Shropshire and sent vnto me these two letters T. W. were set in the end of it This lewd Libell although in respect of the matter voide both of truth and learning deserued rather to be despised then earnestly answered yet because the author of it thinketh so highly of himself and so basely and contemptuously of vs giuing out in certaine written conferences which he hath dispersed abroad in this land and some faithfull men haue seene that wee be vnlearned and so giuen to wordly affaires that we bestow no time or but little in studie I although the meanest and vnmeetest of many was moued to wtite this answere thereby to confute these calumnies to cleere the truth to confirme the faithfull and if by Gods gracious blessing it might be to reclaime and reforme the ignorant and seduced Whereof I haue the lesse hope for that as they imitate those wicked Israelits which refused to hearkeÌ„ turned away their shoulder stopped their Zach. 7. 11. eares that they might not heare made their hearts as an Adamant stone least they should heare the law the words which the Lord of hosts sent in his spirit by his Prophets So they doe fully follow the peruerse Pagans which most obstinately refused to read godly bookes written by Christians as that ancient eloquent Christian Lactantius in these eloquent words declareth Non est apud me dubium Constantine Imperator Lactant. lib. 5. cap. 1.
vs O Lord that which thou commaundest 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 ability in vs to performe those things whereunto God in his word exhorteth vs. Exhortations bee Gods instruments and meanes which he vseth to worke his heauenly graces in vs and they teach vs not what we can doe but what we should doe I would here end this matter but yâ— I must tell you that you write improperly and falsely in charging vs that we say al goodnes proceedeth so far from grace that it lieth not in mans power neither to haue it nor to refuse it but of necessity in must haue effect Improperly you write in putting hauing Gods grace in steed of obtayning getting it we say it is in man to haue it wheÌ„ 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 saluatioÌ„ to al but it is resisted Tit. 2 11. reiected of maâ—y in that their hard and stony hearts wil 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 Zachar. 7. 11 As the Papists doe now to hearken 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 ministery 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 written in the booke of life whose wils it reformeth and of euill wils maketh good wils willing and coueting 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 whereas Erasmus a man as all men must needs confesse of great learning was had in iealousie of the Papists as too much leaning to Luther and his doctrine hee 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 â—rasm lib. 19. â—pist ad Ludoâ—â—cum Viâ—em dicam perdidimus liberum arbitrium illic mihi aliud dictabat animus aliud scribebat calamus But simply to speake my minde We haue lost our free will in that matter my minde did indite 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 loosenesse of life and carnall liberty that men bee iustified by faith alone 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 passions and all other vertues which tend to that perfect reconciliation 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 Psalm 1. 1 Prou. 19. 29 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 scornâ—rs stripes for the backe of fooles Secondly as this doctrine which you deride is true Godly and comfortable confirmed by the word of God ancient Fathers so doth it not exclude much lesse ouerthrow repentance or any other good worke but sheweth the true and right vse of them Saint Paul saith Wee conclude Rom. 5 28 that a man is iustified by faith without the workes of the Law And in the fourth chapter hee reasoneth thus from Abraham the father of the faithfull If Abraham were iustified Rom. 4 2 by workes he hath wherin to reioyce or glory But Abraham hath not wherein to reioyce or glorie before God Ergo AbrahaÌ„ was not iustified by works And after saith To him that worketh not but beleeueth in him that iustifieth Galat. 2 16 the vngodly his faith is counted for righteousnesse Wee know that a man is not iustified by the workes of the lawe but by the faith of Iesus Christ euen wee haue beleeued in Iesus Christ that wee might bee 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 bee iustified This doctrine was neither scorned nor denied by the auncient Godly Fathers of some of whome I will set downe a few sayings Origene speaking of the theefe that was hanged with Origen in 3. ad Rom. Christ saith Pro hac sola fide ait ei Iesus Amen dico tibi Hodie mecum eris in paradiso 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 â—â— Ibidem ad eam Remittuntur tibi pecâ—ata For no worke of the law but for faith onely he said vnto her Thy sinnes be forgiuen thee Hâ—larie saith Solafides iustificat Onely faith Hilar. in Math. Caâ— 8. Can 21. Ambrosâ—n Rom. 3. doth iustifie Ambrose saith iustificati sunt gratis quia nihil operantes neque vicem reddentes sola fide iustificati sunt donâ— Dei They are iustified freely because working nothing nor rendring any recompence they are iustified by faith onely through the gift of â—od The like he writeth in Rom. 4. and 10. and vpon the 1. Cor. 1. Praefat. ad Galat. and vpon chap. 3. Saint Hierome saith Conuerteâ—tem Hier. in Rom. cap. 4. impium per solum fidem iustificat Deus non opera bona quae non habuit God doth by faith only iustifie the wicked man conuerting not by good workes which hee had not Many such other sayings I might alleage out of Hierome Augustinus in Psal 67. but I leaue them Saint Augustine saith Sine bonorum operum meritis per fidem iustificatur impius The wicked man is iustified by faith without the merites of good workes In Psal 88. Againe Quia sola fides in Christum mundat c. Because onely faith in Christe doth make cleane they that doe not beleeue in Christ bee voyd of cleanesse He hath also Eâ—chir ad Laurent cap. 117. often this fine saying Fides impetrat quod lex imperat Faith obtaineth that which the law commaundeth that is to say the law commandeth a righteousnesse of workes faith obtaineth
God the enemie of God Answer IN this fourth article the Sylogisme promised is not performed but in steed thereof here is an accusation that we know not what we beleeeue nor why we beleeue Your proofe before I haue examined and what we beleeue I haue declared whereof the rule is not our owne fancie as you say 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie but a rule and why be Thom. Aquinas in 1. Tim. 6. the scriptures called canonical but because they be the rule of our faith life Thomas Aquinas saith Doctrina enâ—m Apostolorum Prophetarum dicitur canonica quia est regula intellectus nostri 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 Psal 119 105. vnto my feete and a lanterne vnto my pathes what did hee but make that same the rule direction and guide of his faith and life when Moses said Now therefore hearken O Israell vnto the ordinances and to the lawes which I teach you Deut. 4. 1. to do that yea may liue go in and possesse the land which the Lord God of your Fathers giueth you ye shall put nothing to the word which I command you neither shall take ought therefrom 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 Iosâ— 1. â— 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 therin for then shalt thou make thy way prosperous 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 Luk. 16. 29. did he but shew that the writings of Moyses the Prophets were the only rule which his brethren should follow to auoyd damnation and consequently to ataine eternall saluation Chrisostom saith Ne igitur multorum opiniones habeamus Chrisost in 2. Col. hom 13. sed res ipsas inquiramus Quomodo autem non asurdum propter pecunias alijs non credere sed ipsas numerare supputare pro rebus autem amplioribus aliorum sententiam sequi simpliciter praesertim cùm habeamus omnium exactissimaÌ„ trutinam gnomonem ac regulam diuinaruÌ„ inquam legum assertionem 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 Therefore I request and beseech you all to leaue and forsake what seemeth good to this or that man of these matters Idem in Genes homil 58. Jdem hom de Adam Heâ—a search ye al these things by the Scriptures The same Chrisostom hath these words Vides in quantan absurditateÌ„ incidunt qui diuinae scripturae canonem sequi nolunt sed suis cogitationibus permittunt omnia i. Thou seest into how great absurdity they doe fall which follow not the rule of the diuine Scriptures but permit all things to their owne fancies and deuises And againe Satis sufficere credimus quicquid secundum preâ—ictas regulas Apostolica scripta nos docuerunt vt prorsus non opinemur catholicum quod apparuerit praefixis Then is not the doctrine of the Church of Rome Catholike sententiis contrarium we beleeue that that is sufficient enough whatsoeuer according to the foresaid rules the writings of the Apostles haue taught vs so that wee doe not at all iudge that to bee Catholike which shall appeare to bee contrary to the foresaid rules Theodoret saith Thedor dialog 3. pag. 268. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. We haue learned from the holy Scripture the rule of doctrines Saint Augustine saith Sancta Scriptura nostrae doctrinae regulam August de bono viduitatis cap. 1. figit â—ne audiamus sapere plusque oportet The holy Scripture doth set a rule to our doctrine that we may not presume to bee wise abue that we ought to be Beda hath anexcelent saying hereof which is recorded in Gratians decrees Beda 8. quest 1. Neâ— sufficere Nobis sacris literis vnica est credendâ— pariter viuendi regula praescripta The onely rule both of faith and also of life is prescribed vnto vs in the holy Scriptures This rule wee haue and will you say this is no rule If you haue a better rule let vs knowe it Whereas in your second cogitations vpon these your forcible reasons you affirme that some say the sphere of their faith is extended soly and wholy to the word of God set downe in holy writ and how-so-euer you pitty our poore ignorance and say that herein wee do no more then all heritiks doe yet wee bee not abashed to professe our selues to bee of this number and desire to haue our faith ranged and restrained within the circumference of this Sphere of the holy Scriptures and herein if our poore ignorance do not deceaue vs wee thinke that we ioyne with S. Paule who being by Tertullus falsely charged with heresie as wee now are answeared in these words But this I confesse vnto thee that after the way which they call herisie so worshippe I the God of my fathers beleeuing Act. 24. 14 all things which are written in the law and Prophets In which words Saint Paule expelleth that acusation of herisie with this argument He that beleeueth all things that are written in the law the Prophets is not to be accompted for an heritike but I beleeue all this written in the law and in the prophets Therefore I am not to bee accounted for an heretike But in the profound knowledge of this writer this was but poore ignorance and a sillie reason For what Heretike saith he beleeueth not so much And so Saint Pauls reason by this mans deepe diuinitie is not worth a rush For Tertullus might haue replied and sayd that notwithstanding his beleeuing all that is written in the Law and Prophetes hee was
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 remedie that these gluttenous Monkes found at the handes of that prudent Prince Where the reader may note not onely the great gluttony but shamelesse impudencie of these men or monsters in making such a lamentable complaint for want of three dishes hauing tenne râ—mayning The same Cambrensis writeth that in some Abbeies they had at euery meale sixteene dishes which slender diet Monkes bellies were Baccus barrels was a good meanes to preserue their holy vowed virginitie 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 praying according to the will of God lesse playing then was euer in popery 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 paâ—â—icularities that here you name Cicero pro Ligario 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 party accused confessing himselfe guilty yet so confessing that he 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 religious feare and more vaine security lesse zeale and mortification 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 promised to this article To shew to what loosenes wickednes of life the popish doctrine doth tend and what weeds 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 beene 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 Mat. 22 29. Psal 19. 7 8. Psa 119 105. simple it lightneth the eies 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 he saith The law of his God is in his heart and his steppes shall not slide Psa 17 21 Psa 119. 11 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 De Lazaro diuite Homil. 3 ad Râ—m in praesatione the Scriptures saith Magna aduersus peccatum munitâ—â— Scripturarum lectio magnum praecipitium profundum barathrum Scripturarum ignoratio Hâ—c hareses peperit haec vitam corruptam inuexit haec sursum deorsum omnia miscuit The reading of the Scriptures is a great sauegard against sinne the ignorance of the Scripture is a slippery 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 Ad coloss hom 9. Hierâ—n ad Ruâ— omnium malorum causa est quod Scripturae ignorantur This is the cause of all euils that men be ignorant of the Scriptures Saint Hierome who exhorteth Ladies to bring vp their young daughtres being but seauen yeares old in the reading of the holy Scriptures saith Ama scientiam Scripturarum carnis vitia non amabis Loue the knowledge of the Scriptures and thou shalt not loue the vices of the flesh Many such other sayings might be alledged 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 and hearing of them is a doctrine tending to loosenes and great wickednes of life Their doctrine of vowing chastity and single life and prohibiting matrimony what an occasion it hath beene of horrible filthines and wickednes of life I will brieflie declare Chrysost tom 5 quod regulares faemi tum viris cohabitant Chrysostome of some women in his time which vnder a profession of virginity liued wickedly saith thus Virginitas ista cum viris plus ab omnibus arguitur quà m stuprum ipsum This virginity of women with men is more reproued of all men then whoredome it selfe Saint Hierâ—me in his time complained of the like women Sanctum virginum propositum c. The euil name of some which behaue Hieron ad virg Demetriadem not them-selues well doth slander the holy purpose of virgines Saluianus the Bishop of Massilia who liued in the yeare of our Lord 480. writeth thus Nouum est prorsus religionis genus Licita non faciunt illicita committunt Saluianus lib 5. de prouiden tia Temperant à concubitu quamuis nec hoc faciunt nisi à licito non temperant à rapina c. i. This is a new kind of religion They do not things lawfull commit things vnlawfull They abstaine from copulation although the abstâ—ine not from that neither but froÌ„ 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 fauorers of vices There is extant an epistle of Huldricus Bishop of Augusta who liued about the Paralip Abba Vsperg p. 4. 14 yeare of our Lord 860. vnto Pope Nicholas the first concerning the forbidding of Priests marriage wherein is declared that Gregory the Pope hauing giuen forth a decree for the single life of Priests vpon the finding of 6000. childrens heads in ponds of water where they had bin drowned did reuoke the same decree and commended the saying of the Apostle It is better to marie then to burne 1. Cor. 7. 9. adding therevnto that it was better to marry then to giue occasion of murther Of this epistle Pope Pius the second maketh mention intreating of Germany and it was found in a library 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 Bernardus in concil Romen sacerdotes huius temporis câ—stitatis sanctimoniam sine qua nemo videbit deum tam in corde quam in corporâ— quomodo student obseruare traditi in reprobum sensum faciunt quae non conueniunt
Quae enim in occulto fiunt ab episcopis turpe est dicere How doe the Bishoppes and Priests of this time keepe holy chastity both in heart and bodie without which no man shall see God Being giuen vp into a reprobate minde they doe the things that are not conuenient for what things bee done of Bishoppes in secret it is a shame for to speake Againe Tolle de ecclesia honorabile Supra Cantica ser 86. connubium c. Take from the Church honorable marriage and the bed vndefiled and thou shalt fill it full of whoremongers incestuous persons buggerers and all kind of vncleane ones Againe hee sheweth that there Bernardus de persecutione sustinenda cap. 29. were very many who abstayning from the remedy of marriage fell afterwards into all kind of wickednesse About that time the Pope sent a Cardinall called Ioannes Cremensis into England to disolue Priests marriages who in a synod hauing inueyed against their marriage saying that it was a shameful thing that a Priest should arise from his wife to consecrate the body of Christ was the same Fabian part 7 cap. 229. fol. 154. night after taken with a whore as Fabian and other writers doe witnes And I reade the same story in an ould written booke which I thinke was the story of Henry Huntington where these words were added Celari non potuit taceri non debuit It could not bee kept secret and it ought not to be suppressed in silence In the glosse vpon Distinct 81. Maximinus in glossa Gratians decrees it is said that a Priest for simple fornication is not to be deposed from his benefice and the reason is because Pauci sine illo vitio inueniuntur i. Few were found without that vice Robert Holkoth an English man a Dominike Frier who liued about the yeere of our Lord. 1340. writeth of the Priests in his time in these words Sed proh dolor Rober. Holkoth supra lib. Sapient lecti 173 his diebus verificatur nimis illud Iob. cap 3. Ecce qui seruiunt ei id est Domino non sunt stabiles in Angelis suis reperit prauitateÌ„ Sunt enim quidaÌ„ de modernis sacerdotibus Angeli Satanae per discordiaÌ„ quidaÌ„ Angeli Apostatici per superbiam quidaÌ„ incubâ— per luxuriam quidam Angeli abyssi per auaritiam i. But alas in these daies that saying of Iob cap. 3. is too true Behold they that serue the Lord are not stable or constant and in his Angels he hath found naughtines For of the Priests of these daies some be Angels of Satan by discord and contention some Apostaticall Angels by pride some be filthy spirits by riotousnes and vncleanesse 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 loquitur Paulus 2. Cor. 12. Datus est mihi Angelus Satanae c. This most vile and filthy God Priapus not a few Priests of these daies doe serue being the disciples of that great Angell of whome Paul speaketh 2. Cor. 12. The Angell of Satan was giuen vnto me c. Auentinus writing of Pope Hildebrand called Gregory the seuenth who earnestly forbad Priests marriage saith Maxima pars sub honesto nomine Auentinus in Annalibus Boiorum lib. 5. pag 56 â— ex cusi Ingolstadiiâ— 1554. castimoniae stupra incestus adulteria passim impunè committunt A great number of Priests vnder the honest name of chastitie committed euery where and without punishment Whoredome Incest and adulteries Yea what other great mischiefes were committed he there declareth There is a treatise in the second tome of the Councels intituled Opusculum Tripartitum in the second part Concil tom 2. pag. 1002. whereof are these words Tâ—nta immunditia luxuriae notoria est in multis partibus mundi non solum in Clericis sed etiam in sacerdotibus imo quod horribile est audire in praelatis maioribus So great vncleanesse is notorious in many parts of the world not only in Clearks but also in Priestes 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 law of God but is a constitution of the Church Panormita parte 3. de clericis coniuga cap cum olim addeth these wordes Credo quod pro bono salute animarum c. I beleeue that it were a wholesome 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 marry because that experience doth teach that a cleane contrary effect doth follow that law of continencie for that now adaies they doe not liue spiritually nor be cleane but bee defiled by vnlawfull copulation to their most grieuous sin whereas they might liue chastly with their owne wife John Gerson Tom. 1. declar defectuum virorum eccles as the Nicene Councell said Iohn Gerson in his time complayned that some Cloysters of Nunnes were become stewes of strumpets and whores his words be these Rursus occulos aperite inquirite Si quae hodie Claustra monialium facta sunt quasi prostibula meretricum Mantuan the Carmelite Italian Frier who was an excellent learned man and liued an hundred yeares past writing of this vow the fruites thereof saith thus Propterea leges quae sunt connubia contra Lib. 1. fastor Esse malas quidam perhibent prudentia patrum Non satis aduertit dicunt quid ferre recuset Quid valeat natura pati cerâ—icibus aiunt Hoc insuaue ingum nostris imponere Christus Noluit istud onus quod adhuc quà m plurima moÌ„stra Fecit ab audaci dicunt pietate repertum Tutius esse volunt qua lex diuina sinebat Isse via voterumque sequi vestigia patrum QuoruÌ„ vita fuit melior cum coniuge quà m nunc Nostra sit exclusis thalamis coniugis vsu Mantuan here sheweth first that many in those daies misliked that law of vowing single life Secondly that it had bred many monsters that is to say such as for their wickednesse did lead a monstrous life Thirdly that the life of the auncient Fathers that liued in marriage was better 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 abfuisse Polidor Virg de inuent rerum lib 5. cap 4. vt ista coacta castitas illam coniugalem viterit c. Yet this I will say that this enforced chastitie is so far from excelling that chastitie of marriage that no crime and sin hath brought more shame to the order of Priesthood more euill to religion
in the Councell of Constance Tom. 1 Serm. coram Alexan. Papa in die Ascensionis Nicol Clemang de corrupto Ecclesiae statu fol. 5. b. writeth thus Nam quem è Sacerdotum numerâ— mihi dabis non ignarum legis Christi Whom among the multitude of Priests canst thou shew mee 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 studiis aut schola sed ab aratro etiam seruilibus artibus ad Parochias regendas caeteraque beneficia passim proficiscebantur qui paulo plus Latinae linguae quam Arabicae intelligerent c. i. Yet they commonly came to rule parishes and other benefices not from schooles and Vniuersities but from the plowe and seruile artes who did little more vnderstand the Latine then the Arabike tongue yea and such as could not read and which is shamefull to bee spoken could scarce discerne A. from B. And againe Nam quotus quisque Ibid. fol. 10. b. hodie est ad pontificale culmen euectus qui sacras vel perfunctoriè literas legerit audierit didicerit imo qui Sacrum codiceÌ„ nisi tegumento tenui vnquam attigerit cum tamen iureiurando illas in sua institutione se nosse confirment iâ— How many are there now aduanced to bee bishops which haue but lightly read the holy Scriptures heard or learned them yea who hath touched the holy Bible except it bee the couering of it Againe Ibid. fol. 13. De literis verò doctrina quid loqui attinet cum omnes ferè presbyteros sine aliquo captu aut rerum aut vocabulorum morosè syllabatimque vix legere videamus i. But what should I speake of learning for that wee see in a manner all Priests can hardly spell and read beeing without vnderstanding of the matter or words I might alleage the like complaints of Erasmus and others but to omit them if wee who with the Councell of Toledo condemne ignorance Dist 38. ex conc Tole Contra Manichaeos Haere 66 Hier. in Esaiam dist 38. si iuxta Prâ—â— 2. 4. 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 many and with S. Hierome 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 vnderstanding as for treasures if we I say be blind in what estate are they which hold ignorance the mother ef deuotion as Doctor Cole In the conference at Westminster in the beginning of her Maiesties raigne See the beginning of the Praeface of the new TestameÌ„t set out by them 1582. at Westminster said who to this day haue not published the whole Bible in the English tongue for the instructing and 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 publish D. Stapletons great booke de Principiis doctrinalibus and many such others of the like sort but they can or will finde 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 others 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 Psal 119. 2. Timoth. 2. 7. Ephes 1. 18. with Saint Paule The Lord giue vs vnderstanding in all things that the eyes of our vnderstanding being lightened wee 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 heed they bee not of the number of them of whom our Sauiour Christ said If Iohn 9. 41. yee were blind yee should haue no sinne but now yee say we see therefore 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 reloued friend I haue receiued your courteous letter wherein you greatly wonder that I wondred so much in our last discourse that any man in England endued with a good iudgemeÌ„t conioined with a religious conscience could either accept or affect the Protestants new coyned gospell You request me to set downe briefly such reasons as induced me therevnto 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 most gladly I would haue occasion to loue you as a Catholike Gentleman for it is great pitty that such a multitude of detestable errors and heynous heresies should lodge in so rarely qualified a soule I haue penned them after an accustomed 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 liberty to range abroad with their idle discourses as they vse to take veiling their confused conceits with a multitude of affected phrases thereby more easily to deceiue the simple loath the learned Wherefore I beseech you if any such itching spirit shall attempt an answer to intreat him to performe it briefly orderly seriously This I request for that I perceiue that Protestants cannot answer with breuity because their religion lacketh both certainty and perspicuitie And extreame hard or impossible it is to reply without prolixitie where there is no truth nor verity And therefore I request you as you loue me to will them to consider well before they answer ill and not to reply with rashnes least they retract with deliberation to their vtter shame confusion And that you may perceiue how my wonder rather deserued approbation then admiration for that order is a fauorit of memory I thought good to reduce all my reasons into two heads wit and will knowledge 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 inordinate affections I say then that no excellent good wit linked with a religious conscience can accept nor affect the Protestants new coyned gospell for good wits and iudgments 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 without great difficulty
and wherein the true worship and seruice of God according to his will reuealed in his holy word is contained your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and superstition we flee and forsake Finally we haue that Christ which came Christ 1. Tim. 1. 15. Iohn 1. 29. 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 Matth. 17. 5. to instruct vs in the will of his father whose onely voyce wee must heare our onely high priest with the sacrifice of his body and bloud once offered to redeeme vs and reconcile vs vnto GOD our onely mediator and intercessor to sitte for euer at the right hand of God to make intercession for vs and our onely high King to deliuer vs out of the hands of our enemies to giue lawes vnto our consciences and to rule vs with the scepter of his holy word then the Pope and all his adherents doe This our true confession where-vnto God and our consciences bee witnesses we oppose to your false and slaunderous obtrectation and accusation saying with Saint Paul Wee passe very 1. Cor. 4. 3. little to bee 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 darkenesse and make the counsels of the hearts 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 Faith contained in his word but vpon mans deuises and traditions which as Epiphanius saith is worse then no faith Epipha in Anâ—â—rat◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that you bee not voyde of true hope by teaching the doctrine of doubting whereof Hope 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 maliciously Charity and persecuting vs so cruelly as you vse to doe when time and powre serueth you and that you haue no true repentance nor remorse of conscience for sinne in Repentance persisting so obstinately in damnable doctrine and abominable idolatrie and that by leaning to your owne righteousnesse and the merites of other men which were sinners themselues you loose not that true iustification Iustification which is the righteousnesse of GOD by the faith of Iesus Christ vnto all and vpon all that beleeue which is onely Rom. 3. 22. able to stand and discharge vs before the iudgement seate of Iesus Christ and is the onely strong staffe to leane vpon 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 no rising take heede you be not of the malignant Church which heareth not the voice of Christ Church 2. Thessalo 2. and wherein that man of sinne and sonne of perdition sitteth and raigneth and that you haue not such Idolatrous altars as Iereboam had against which the man of God cried and vpon which the like iudgement of God fell Altars 1. King 13. 2 as hath done vpon yours now And that you haue not a false forged sacrifice which appeaseth not but dailie prouoketh Sacrifice Gods wrath against you and that you bee not without Priests to teach the law of God truely but haue Priest Ierem. 2. 8. Malach. 2. 8. 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 bee not without Religion remembring Religion Lactant. de origi erroris lib. 2 cap 19. Christ August de ciuitate dei lib. 18. cap. 2. the saying of Lactantius Quare non est dubium quin religio nulla sit vbicunque simulachrum est Wherefore there is no doubt but that there is no Religion wheresoeuer an Image is Finally I say againe and againe beware that you forsake not the true Christ and worship Antichrist sitting in the westerne Babylon built vpon seauen hilles which in the daies of Saint Iohn raigned ouer the Apoc. 17. 9. 18 Kings of the earth wherefore bee not so rash in iudging so hardly and vncharitably of others but examine and iudge your selues that you bee not iudged of the Lord. But I now come to your pithie probation of this your vncharitable 1. Cor. 11. 31. 1 and shamelesse 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 wee will prooue by the testimonie of all recordes of antiquitie c. Wherevnto I answere that if wee take the world in that sense which the scripture sometimes doth for the multitude and societie of them Whereof the diuell Ioh. 14 30. 2. Cor. 4. 4 Iob. 15. 18. 19 1. Joh. 5. 19 Ioâ— 17 9 Ioh. 14. 22 is prince which hateth Christ and his true disciples which is set vpon wickednesse for the which our Sauiour Christ refused to pray saying I pray not for the world and whereof 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 inhabitants thereof then prooue by the testimonie of all antiquitie that the doctrine which wee teach and professe hath not beene these 1500. yeares in the world and wee 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 wee confesse that the Church is well compared by Saint Augustine to the Moone For as the August in Psa 10 Moone receiueth her light from the Sunne so doth the true Church receiue her light from Iesus Christ the sonne Malach. â— 2 of righteousnesse And as the Moone is sometimes in the full and shineth in full brightnesse 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 glory as in the Apostles times and diuers hundreth yeares after it did sometimes it is in the waine and eclipsed as for many
12. 2. vp into the third heauen and into paradise and heard words which cannot be spoken did not fulfill the law and fully without transgression keepe Gods commandements who but a blind hipocrite and proud Pharisie will arrogate to himselfe the same Bernard saith well Aut te ergo si audes praefer â— Apostolo nempe ipsius ista vox est aut fatere â—ernard super Caâ—ti serm 58 cum illo te quoque vitiis non carere Either if thou darest preferre thy selfe before the 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 auncient Fathers to prooue that none in this life is assisted so fully with Gods grace that he perfectly fulfilleth the law and keepeth Gods commandements without any transgression Iustinus dialog 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 98. or breach of them Iustinus Martyr saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And that none hath exactly done all things you your selues dare not deny but there be which haue kept the things commanded some more and some lesse then others S. Hierome saith Facilia dicis esse Dei Hieron ad Ciesiphontem aâ—uers Pelâ—gianos mandata tameÌ„ nullum proferre potes qui vniuersa complenerit Responde mihi facilia sunt an difficilia Si facilia profer quâ—s ea impleâ—erit Thou saiest Gods commandements be easie and yet thou canst not bring forth any that hath fulfilled all Answere me be they easie or hard If they be easie shew any that hath fulfilled them Againe Haec hominibus sola perfectio si imperfectos se esse nouerint This is the Idem ibid. onely perfection of men to acknowledge themselues to be imperfect Againe Tunc ergo iusti sumus quando nos esse Idem lib. 1. ad uers Pelagianos peccatores fatemur iustitia nostra non ex proprio merito sed ex Dei consistit misâ—ricordia Then wee bee iust when wee confesse our selues to be sinners and our iustice consisteth not in our owne merits but in Gods mercy Saint Augustine saith Ipsa iustitia nostra tanta est in hac vita August de ciuiâ— dei lib. 19 c. 27 vt potius peccatorum remissione constet quam perfectione virtutum Our iustice is so great in this life that it consisteth rather in the remission of our sinnes then in the perfection of vour vertues And againe Omnia mardata Lib 1. Retract cap. 19. facta deputantur quando quicquid non fit ignoscitur All the commandements are then reputed to bee done when whatsoeuer is not done is pardoned Againe Gratia Dei Ad Bonis lib. 3 cap. 7. tribuit in hac vita studium praecepta seruandi eadem si quid etiam in illis prâ—ceptis minus seruatur ignosâ—it The grace of God doth giue in this life a desire to keepe his commandements and the same grace if any thing in them be not obserued forgiueth it The like I might alleage out of many other places of his workes As De natura gratia cap. 36. Contra Iulianum lib. 4. cap. 3. De liberâ— Arbitrâ—o cap. 16. and such others but for shortnes sake I omit them Chrysostome saith Neque enim alios liâ—et in lege Chrysost ad Rom. Ham 17 iâ—st ficarâ— nâ—si eum qui curcta adâ—mpleuerit Id verò â—emini dum possibâ—le factum est None can be iustified by the law but hee that hath fulfilled all And that hath beene as yet Bernard super Caâ—tica sâ—r 50 possible to no man Bernard saith Quomodo ergo iubenda fuit quae implenda nullo modo erat c. How was the law to bee commanded which can by no meanes bee fulfilled De affâ—ctuali or if thou rather thinke that the commandement was giuen for the ruling of our affections I will not herevpon striue so that thou also doe yeelde vnto me that in this life it neither can or euer could bee fulfilled of any man For who dare arrogate that to himselfe which Paul himselfe confesseth that he had not comprehended Neither was the commander ignorant that the weight of the commandement exceeded mans strength but hee 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 righteousnes Therefore by commanding things impossible hee 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 commandement and feeling our owne want will crie vnto heauen and God will haue mercy vpon vs. Againe Quantumlibet in hoc corpore manens profeceris erras vitia siputas Idâ—m ibidom serm 58. emortua non magis suppressa velis nolis intra fines tuos habitat Iebusaeus subiâ—gari potest sed non exterminari sciâ— inq it quod non habitat in me bonum How much soeuer thou doest profit whilest thou abidest in this bodie thou art deceiued if thou thinke vices to bee 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 goodnesse dwelleth iâ— me This was Bernards iudgement concerning 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 Christuâ— implenda erat omnis iustitia per quem solum lex poterat impleri nam maledicta erat natura humana legemque implere non potuit iuxta illud In cap. 19. Matth neque nos neque patres oâ—us hoc portare potuimus All righteousnes was to be fulfilled by Christ by whom onely the law could be fullfilled 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 Againe the same Ferus saith Si nemo potest gloriari sâ—á pecca o immunem nec quisquam gloriari potest se legem seruassâ— cum peccatum nihil aliud sit quà m transgressio legis If no man can glory that he is free from sinne neither can any man glory that hee 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 be farre from perfectly fulfilling the law of God and now pro coronide I will requite you with another Syllogisme They that thinke they can fulfill the law of God be proud Hypocrits and Pharisees but the Papists thinke that they Ferus
Bishoppes seates were placed for euening prayer there fell a greeuous strife betweene the seruants of Helecon the Bishoppe of Hildeneshem and the seruants of Widerad the Abbat of Fuldens they beganne with chiding afterward with fistes and had quickly come to swordes if the authority of Otho Duke of the Baioarians had not stayed it Againe a little after The King kept Whitsontide at Goslare where when the King and Bishoppes met at euening prayer there rose againe a tumult for the setting of the Bishops seats not by suddaine chaunce as before but by a fore premeditate purpose for the Bishop of Hiledeneshem being mindefull of the reproch before receaued did hide Cont Ecbert with prouided souldiers behind the Alter These hearing the noise and stir of the seruants came quickly in and of the seruants of the Abbots of Fuldens they did beate some with their fistes others with their clubes did throw them downe and easely driue them being amased at the suddaine danger out of the chancell of the Church who forthwith calling there fellowes to fight the Abbots men hauing their weapons in redines did rush on a heape into the Church in the midst of the Queere among the singers they fought not now with cudgels but with swordes A fierce fight was there made and through the whole Church in steed of spirituall hymnes and Songes there was heard the crying out of some exhorting to fight and the sorrowfull mourning of others dying Sorrowfull sacrifices were slaine vpon the Alters of God and floudes of blood did euery where runne in the Church shed not as in old time by the religion of the law but by hostile crueltie The Bishoppe of Hildensheyme getting vp into a high place and as it were founding a trumpet for warre exhorted his men to fight valiantly and that they should not be feared by the holines of the place from fighting he alleaged his owne authoritie and promise Many were on both sides wounded many were slaine amongst the chiefe were Regeâ—bado the Abbot of Fuldens Standart-bearer and Bero a souldier very deere vnto Count Ecbert In these stirres the King cryed out and by his Kingly maiestie exhorted the people to peace but he seemed to speake vnto them that were deafe At the last being admonished by his followers to prouide for the safety of his owne life hee left the fight and with much adoe escaped through the multitude thronged together to his Pallace The Bishop of Hildeneshems men who came to the fight prepared had the vpper hand The Abbots as vnarmed and sodainely gathered together vppon the sodaine rising of the storme of this seditious tumult were driuen away ouerthrown and expelled out of the Church Wherevppon by and by the doores were locked The Abbots men who in the beginning of the tumult had gone farre off to fetch their weapons came armed in great number and did gette the porch of the Church and put themselues in array yâ— they might forthwith sette vpon them which should come out of the Church But the night did breake off the fray Hetherto Lambert of Schafnaberge Charles Earle of Flanders was slaine at Bruges in the Church at Masse as testifieth these writers Mathew 1127. Paris in Henrico 1. Page 94. Tritemius in Chro. Mon. Hersong Page 156. Sigâ—bertuâ— fol. 137. and FÃ bian part 7. 230. Henry the sonne of Richard Earle of Cornewale was Enncad 9 lib. 5. Dâ—â—aâ— 2. lib 8. slaine in the Church at Viterbum in Italie in the time of the Masse by Guy Mâ—nserratens as testifie Sabelicus Blondus and others This was about the yeare of our Lord 1273. Antoninus sheweth how one Thomas Clevallis Gouernour of Fabrian a great and populous towne and other Pâ—t 3. Titul 22. Cap. 10. fol. 170. â—â—no â—436 Castles thereabouts was slaine with his two sonnes in the great Church of the said Fabrian vpon the Ascension day whilest he was present at a solemne Masse Famous or rather infamous is that murther of Alphonsus Medices in the Church of Florence which Raphaell Volaterranus in his Geography dedicated to Pope Iulius Lâ—b 5 pag. 57. the second declareth in these wordes Laurence Medices suffered sundry conspiracies but especially the Pactian most perillous of all the rest which was in this sort At Rome two Francisces Pactuis and Saluiatus Bishop of Pisa were authors of it Saluiate was greiued because in obtayning his Bishoppricke he had Laurence his aduersary the other for that seeing himselfe equall to Laurence in Nobilitie witte and almost in wealth was not equall to him in power and authority Therefore they did impart the matter with Hierome a kinsman of Pope Sixtus the fourth because they did know that he also did hate him For whereas bee was the first keeper of the Popes treasure he was found to haue giuen secret aid against the Pope to Nicholas Vitellius of Tiserni in the siege of Tiserni Therefore they being priuy consenting they went first to Pisa afterward they came to Pactius town wher they continued certaine daies vntil they had gotten togither the rest of the conspirators and had disposed of the whole matter From thence vpon the tenth Câ—lendes oâ— May being Sonday in the yeare 1478. the Conspirators vnder the pretence of Gods seruice came to Florence with Raâ—hael the Popes Legat and Hieroms kinsman who from the schoole of Pisa beeing lately made a Cardinall came thither either by chance or of set purpose They came all early to the Church of Reparata to Masse In the meane while Saluiatus with his armed men departed secretly from the Church and came vnder pretence of an other matter to the Court or common Hall to talke with Caesar Vcâ—iliser the Gouernour but yet to this end that the murther being committed in the Church he might bee ready to inuade and sette vppon the Court and Magistrates Therefore the token beeing giuen when the Eucharist or Sacrament was lifted vp Barnard Bandine first did thrust through Iulian Laurences brother Antony Volateran who moued with hatred for an old iniury done to the Volaterans had required the first part in that action did on the other side sette vppon Laurence behinde his backe and did strike him a little below the throate whereas hee straight wayes turning himselfe at the crye of the people did somewhat auoyde the blow and when the other would haue giuen him an other blow hee speedily escaped into the Reuestrie of the Church neere therevnto where hee was by the multitude of his friendes receiued and preserued c. Hitherto Volaterans wordes who immediately sheweth how Pope Sixtus interdicted Laurence for laying handes vppon the Legate and the Priestes and made wars vppon the Florentines drawing Ferdinandus King of Sicile and Fredericke Duke of Vrbine to ioine with him in that warre c. The same Rap. Volaterane sheweth how both Ioannes lib. 4. fol. 54. Ibidem fol. 55. Maria Galeatus Sfortia Dukes of Millayne were slaine in the Church in time of the Masse
then grace vvere no grace Thus Saint Augustine 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 assertions you falsly 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 vpon 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 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 answere 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 â—od saith Saint Paul your sanctification and that ye should abstaine from fornication 1. Thes 4. 3. Finally for as much as you can neuer shew that it is the Protestants confession that God moueth perswadeth and induceth men to sinne therfore you make a false and blasphemous collection for the which the Lord rebuke thee Satan Lastly whereas you thus charge vs to hold that God is the author of sinne I would desire you to shew where we do write more hardly of this matter then Iohn Fisher Bishop of Rochester hath written heereof whose words be these Neutrum sane potest sine Deo nec ad Iohn Roffens asserti Luther confuta artic 36. pag. 339. bonum se pararâ— neque malum opus facere Neque enim adulter absque generali fluxu Dei potest adulterandâ— facinus committere sed neque postquam ipsum admisit sine speciali auxilio Dei conari valebit vt resurgat i. Man can doe neither vvithout God neither prepare himselfe to good nor doe that vvhich is euill For the adulterer can neither commit adulterie vvithout the generall influence of God nor after hee hath committed it can he endeuour to rise vvithout the speciall helpe of God And againe Nam quantum ad substantiam actus etiam operibus malis cooperatur Deus Neque tamen recte Idem ibidem pag. 340. quisquam Deo peccatum imputabit quia tametsi cooperetur Deus adsubstantiam actus non tamen ipsam deficientiam operatur sed hoc agit sola voluntas i. As touching the substance of the act euen GOD doth cooperate or vvorke vvith euill vvorkes 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 vvorke the defect of the deede but onely mans vvill doth that Either 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 Atheisme which is so rife in Rome as I haue before shewed c. The Pamphlet That faith once had may be lost 6. Article VVHosoeuer leeseth his charitie leeseth his faith But Dauid when he killed Vrias lost his charity 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 nâ— 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 prooue for whosoeuer remaineth in death is without charitie but Dauid when hee killed Vrias remained in death Ergo Dauid when he killed Vrias was without charitie If hee 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 bodie and yet indued with a reasonable soule The Minor cannot be denied to wit that Dauid by killing Vrias remained in death for it is the expresse vvord of God Qui non diligit manet in morte He that loueth not 1. Ioh. 3. ver 14. 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 prooued out of the eighteenth chapter of Ezech. verse twentie foure Si autem auerterit se iustus à iustitia sua c. Answere IDenie the Minor or second proposition that Dauid in procuring Vrias to be killed lost his charitie For although in this combat betweene the spirit and the flesh in Dauid the spirit retired and the flesh preuailed the new man was foyled and the olde man ouercame yet was not the spirit vtterly extinguished nor the new man cleane killed Indeede Dauids faith fainted his charity was cooled and his other gifts and graces couered yet not cleane quenched but there remained sparks of Gods spirit which afterwards being stirred vp and blowne by Nathans bellowes kindled flamed to Gods glory and Dauids eternall comfort and saluation Shall we thinke that Dauid had lost all loue of God of his law of man was he cleane depriued of Gods spirit it appeareth by his owne words that hee was not Who vpon Nathans preaching and reprouing of his sinne prayed and said Take not thy holy spirit from me Whereupon I reason thus Psal 51. 11. He that was not cleane depriued of Gods spirit had not wholly lost faith and charity But Dauid was not cleane depriued of Gods spirit therefore he had not wholly lost faith and charitie 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 morning is stirred vp and is made to brune and to flame and as with a tree which in the Winter hath neither fruite nor leafe vpon it yet it hath a sap fallen into the root which in the spring springeth 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 sap of Gods spirit and grace in them which afterward riseth and buddeth forth good fruit And therefore to the second proposition of your second Syllogisme I say that although Dauid by those foule
liued very liberall to the poore and fleeing the company of women in so much as after his death he was honored for his great holinesse The same and more doth the continuer of Beda his story write of him in these words Porro liâ—et Berengarius primum c. Although Berengarius did discredit the first heate of his youth by De gestis Anglerum continuat lib. 3. cap. 27. defending some heresies yet in his riper age hee so repented that without retraction he was of some men countted for a Saint beeing approued by innumerable good workes and especially by humility and almes deedes He was a Lord of great possessions by dispersing them and not a seruant of them by hiding and adoring them Hee was so sparing of womans beauty that hee would suffer none to come in his sight least hee should tast the same with his eye which he did not couet in his heart He despised not the poore nor flattered the rich Hee liued agreeable to nature hauing food apparrell as the Apostle saith being content with the same where-vpon Hildebartus the Bishop of Mayne an excellent Poet doth commend him c. Whose verses as the said author thought meete to insert into his history so I haue thought good to alleadge them here both because they be most worthy to read and doe plainely shew what an excellent and holy man he was QVem mâ—do miratur semper mirabitur orbis Ille Berrengarius non obiturus obit Quem sacra fidei fastigia summa tenentem Iam quinta dies abstulit ausa nefas Illa dies damnosa dies et perfida mundo Qua dolor et rerum summa ruina fuit Qua status ecclesia qua spes et gloria clers Qua cultor iuris iure ruente ruit Quicquid Philosophi quicquid cecinere Poetae Ingenio cescit eloquioque suo Sanctior et maior sapientia maius adorta Impleuit sacrum pectus et ora deo Pectus eam voluit vox protulit actio promisit Singula factori sic studuere suo Vir sacer et sapiens cui nomen erescit in horas Quo minor est quisquis maximus est hominum Cui fensus peperit paros seruauit honores Cui pauper potior diuite iusque lucro Cui nec desidiam nec luxum res dedit ampla Nec tumidum fecit multus et a tus honor Qui nec ad argentum nec ad aurum lumina flexit Sed doluit quoties cui daret hoc aberat Qui non cessauit in opum fulcire ruinas Donec inops dando pauper et ipse fuit Cuius cura sequi naturam legibus vti Et mentem vitijs or a negare dolis Virtutes opibus rarum praeponere falso Nil vacuum sensu dicere nec facere Laedere nec quemquam cunct is prodesse fauorem Et populare lucrum pellere mente manu Cui vestis textura rudis cui non fuit vnquam Ante sitim potus nec cibus ante famen Quem pudor Hospitium statuit sibi quamque libido Incestos superat tam superauit eam Quem natura parens cum mundo contulit inquit Degenerant alij nascitur iste mihi Quoque vagabatur et pene reliquerat orbem Inclusit sacro pectore iustitiam Vir sacer a puero qui quantum praeminet orbi Fama tam famae praminet ipse suae Fama minor meritis cum totum peruolet orbem Cum semper crescat non erit aequa tamen Vir pius atque grauis vir fic in vtroque modestus Vt liuor neutro rodere posset eum Liuor eum deflet quem carpserat ante nec tam carpsit et odit eum qua modo laudat amat Quam prius ex vita tam nunc ex morte gemiscit et quaeritur celeres huius abisse dies Vir vere sapiens et parte beatus ab omni Qui caelos anima corpore ditat humum Post obitum viuam secum socum requiescam Nec fiat melior sors mea sorte sua Verses of Hildebert Bishop of Mons vpon Berengarius tran slated English THe wonder of the Timesthat was of late And shall continue euerlasting date That Berengarius who gaue place to none For holy Faiths profession now is gone A wofull day vnto the world wherein Creat losse and sorrow threatens to beginne Whereby the Church the Cleargy and the Law The hopes of their successe to ruine draw All parts of wisdomes-loue and Poets vaine Within his wit and tongue he did retaine But greater and more holy wisdome brought Those gifts to more deuine-inspired thought Which working in his heart his mouth did preach And by example of his life did teach So all things did concur vnto his praise To giue him name that should suruiue his daies A wise and holie man who did regard Poore more then ritch and right aboue reward Whose plenty neither sloath nor riot bred Nor honour to proud humour him mis-led Who in delight of Lucre did not liue But all his grife was he did want to giue Who from the needy neuer shut his doore Vntill by giuing he himselfe was poore Who sought to follow Nature yeeld to law His minde from vice his words from guile to draw To truth and vertue he gaue chiefe defence He neuer sayd nor did things voide of sence He hurt no man but sought to pleasure all No popular respects could him enthral Plaine were his cloathes nor meate did hee desire Nor drinck till thirst and hungar did require Him honest shame did chuse her cheifest ghest While lust which conquers others he supprest And nature at his birth in ioy said she Let others goe this man is borne to me And Iustice whom the world did cleane forsake He to the Harbour of his heart did take Bred holy from a child who now doth more Excell himselfe in fame then all before All fame too little for his great desarts To equall by report his worthy parts A Godly sober man so wise and graue That enuies-selfe could not his praise depraue Nay Enuy which at him in life did raile Now after death doth loue him and bewaile A man most happy and most perfect-wise Whose soule now raignes in th' euerlasting skies O let my soule partake his blessed rest No better place of safety I request OF these verses both Antoninus in the place aboue cited Tritem de scriptor Eccle. in Heâ— lebertâ— fol. 68. and Tritemius the Abbat do make mention of the number of them 52. as these are by the which I haue alleaged the christian reader not moued with malice as it seemeth S. R. is but led by Godly reason may iudge whether I had not good cause to call Berengarius an excellent man The like I may say of Doctor Reynoldes of blessed memory whom I called an excellent Ornament pag. 144. which S. R. in like manner in his malice misliketh But the Godly I doubt not will acknowledge that his great learning and vpright and innocent
in our writings auoyding all curious questions and intricate and needlesse distinctions we appeale to the consciences of al that reade and heare vs. As touching your method concerning errours in doctrine and inordinate affections in manners if you can proue that our wits be inueigled with them and our liues stained with these more then wee can prooue euen your holy Fathers the Popes forsooth Peters successors and Christes vicars haue beene 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 darkenesse and the darkenesse Iohn 1. 5. 1. Cor. 2. 14. comprehendeth it not Saitn 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 hee know them because they are spiritually discerned But of this I forbeare to speake any more and also will leaue the other wast words in your letter and doe come vnto your articles of faith The Pamphlet The first article concerning knowledge and faith The Protestants haue no faith nor Religion THe Protestants haue no faith no hope no charitie no repentance no iustification no Church no alter no sacrifice 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 themselues must needes confesse videlicet all the time their Church was eclipsed and 1500. as we will prooue by all records of antiquitie as Histories Councels monuments of ancient Fathers Whereby it plainely appeareth that the synagogue of the Iewes was more constant in continuance more ample for place then the Church of Christ For the haue had their sinagogue visible in diuers countries euer since Christs death and passion euen vntill this day which is the very path to lead men into Atheisme as though Christ were not as yet come into the world a Isa 60. 11. whose admirable promises are not accomplished b Math 16 18. whose assistance hath failed in preseruing his Church vnto the worlds end whose presence was absent many hundred yeeres before â— cap 28 20. the finall consumation and consequenetly they open the gap to all Machiuillians who say that our Sauiour was one of the deceiuers of the world promising so much concerning his Church and performing so little Answer LOoking in this first article to haue found a syllogisme which this worthy 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 assertion that we haue no faith Haue we no faith The Deuils haue some faith Saint Iames saith The Deuills beleeue tremble and haue wee no faith wee are much beholden Iaâ— 2 19. vnto you for your charitable opinion of vs. You are by the doctrine of Saint Paule not to thinke so euill but to 1 Cor. 13. 7. hope the best of them that professe Iesus Christ and his holy Gospell But to this your false and slaunderous assertion I will oppose a true affirmation and confession Wee beleeue all that God hath deliuered to vs by Moses the Faith Prophets and Apostles in the old and new Testament yea we beleeue the contents of the Creeds of the Apostles Nicene Athanasius and yet haue we no faith Wee hope Hope to passe hereafter from death vnto life and to bee partakers of that kingdome of glory which God hath promised and Iesus Christ hath purchased for all those that truly beleeue in him We trust that we haue Charitie loue both towards God and man although wee confesse not in such Charitâ—e full and perfect measure as wee ought to haue Wee with Saint Iohn say Hee that loueth not his brother abideth in 1. Iohn 3 14. death Wee acknowledge repentance to bee one of those Repentance chiefe heads wherein the summe of Christianity is comprised Saint Marke setting forth the summe and substance of Christes doctrine comprehendeth it in these two Repent Marke 1 16. Acts 20 21. and beleeue the Gospell so did saint Paule witnes sing both to the Iewes and to the Grecians the repentance towards GGD and faith towards our Lord Iesus Christ We beleeue to be iustified not by our owne works of righteousnes which wee vnprofitable seruants and prodigall Iustification Luke 17. 10. 15. 21. 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 band of faith by the John 3. 36. Rom. 3. 25. 4. 5. Ephes 2. 8. Ephes 3. 17. Church which Christ doth dwell in our hearts and is made ours We beleeue that wee are true members of that holy Catholike Church which is Christes misticall body and whereof hee is the head which is the spouse and hee the bridegroome which is his flocke and he the shepeard which is the heauenly Hierusalem the Mother of vs all Galath 4. 26 finally which is the number of Gods elect and chosen people that shall rest with Abraham Isaac and Iacob in the Math. 8. 11 Kingdome of Heauen And wee know that wee haue perticular 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 Indeed wee haue no Idolatrous Alters to offer either carnall or externall sacrifices vpon as though Altars Christs sweet smelling sacrifice were not yet offered but wee haue Mensam Domini the Lords Table where-vpon we minister the Supper of Christ which is a holy Sacrament 1. Cor. 10. 21. 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 Wee haue that sweete smelling and sufficient Sacrifice which Iesus Christ by his eternall spirit offered without fault vnto GOD to purge Sacrifice Hebre. 9. 14. 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 wee deny and defie We haue no shauen nor greased Priests to offer the Priests said false and forged sacrifice of the Masse but wee haue priests pastours or ministers how-so-euer wee 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 Religion Rom. 3. the law and prophets
occasion of his marriage hee ought not to offer and therefore doe abstaine from his offering bee hee accursed Now these things well waied and considered let euen this Catholike Gentlewoman her selfe iudge whether wee or her counterfeyt Catholikes bee likest vnto Eustathius As touching such gadding a Pilgrimage vnto Idols and Images as is vsed in Popery that either such was then vsed or by Eustaâ—bius condemned you shall neuer bee able to proue this is that the Councell in that point decreeth Si quis superbiam c. i. If any through Cap. 20. pride as thinking himselfe perfect doe either accuse the assemblies which are made at the Churches and places of the holy Martirs or also beleeueth that the oblations which there be celebrated are to bee dispised and the memories of Saintes to bee condemned be hee accursed but this is far from Popish pilgrimage That Simon Magus denied free will I cannot finde but Vide Calu. contra Pighium p. 205. Lamb. daneus in August lib. de heres cap. 1. Euseâ—i lib. 2. cap 13. Act. 8. by that which I haue read it may rather be gathered that hee maintained it for it is written of him that he affirmed the soule not to bee defiled with vices but onely the flesh And if the soule be not defiled with vices then hath it freewil But this I finde written and receiued of him yâ— he brought againe the suspition of Images from the which the Christians seemed to haue bene deliuered and that he would sell the giuing of the holy Ghost and his graces giftes for money Wherein whether the Pope in selling pardons for sinne and making of Saiâ—â—es for money bee liker to him or Simon Peter lette wise men consider Lastly you would faine match vs with Iouinian who you saie affirmed the marriage of Priestes but herein you mistake the matter for Iouinians opinion was not directly concerning the marriage of Priestes or Ministers but that he made marriage equall vnto virginitie and virginitie of no great worthines or as some terme it merit more then matrimony Saint Hierome writing against Iouinian acknowledgeth Lib. 1. contra Iouini the marriage of Priests Si autem Samuell c. i If Samuell beeing nourished in the Tabernacle married a wife is this to the preiudice of virginitie as though euen now also many Priests were not married And the Apostle describeth 1. Sozom lib. 1. cap 2. 2. Niceph. lib. 2. cap. 19. 3 Greg. Naziâ— in oration funeb de patre et â—antu lib. 1. fastor 5. Euseb lib. 6. Cap. 42. 6. Eusâ—b lib. 8. cap. 9. 7. Euseb lib. 5. cap. 25. â—t tom Conc. p. 8. Polidor Virgil cap 9. de Iuuent erum lib. 5. cap. 9. Fabian part 7. sol 151. Math. Parrish 1. in Galiel Conquest 9. Heb 13. a Bishop to bee the husband of one wife hauing children with all chastitie c. Eliguntur mariti in sacerdotium non nego c. i. That married men bee chosen to be Priestes I doe not deny c. Therefore if Iouinians opinion had beene about the marriage of Ecclesiasticall persons Saint Hierome who writ bitterly against him had yeelded the cause vnto him But if Iouinian were an Heretike for affirming Priestes marriage then were the Priests of the old law Heretikes So were sundry godly Bishops in Christs Church long after his ascention as first Spiridion second Gregorius Nisines third Gregory NazianzeÌ„s father fourth Prosper Aquitanicus fifth Cheremon sixth Phileas seauenth Policrates c. Which were married Bishoppes Yea it may bee proued that in England and other countries Priestes were married a thousand and moe yeares after Christ But to conclude this matter lette the Papistes barke as much as they list against the marriage of Ecclesiastical persons we say with the Apostle Marriage is honourable among all and the bed vndefiled but whoremongers adulterers God wil iudge theÌ„ of with sort most popish priests haue bin for in the Popes decree a Q. is asked whither a Priest for fornication is to bee depriued the glose answereth it seemeth not His reason is quia pauci sine illovitio Dâ—stinct â— 1. inueniuntur First because few are found voyd of that vice Now whereas this Catholike Gentlewoman saith shee heard that these aforenamed where a thousand yeares agoe condemned for such heresies which are now as she saith preached for Gods word Although I haue sufficiently I suppose answered the same yet will I shew her what â— haue heard of other heretiques condemned a thousand yeares agoe and what doctrine they haue maintained I haue heard beside Simon Magus before named of Irenâ—us lib. 1. cap. 14. â—pâ—phan heres 27. certaine Heretikes called Gnostici Caâ—pocratitae which had Images painted in gold and siluer and other matter which they said were the Images of Iesus and were made vnder Pontius Pilate when Christ was among men which they decked with Gyrlands and did sette thâ—m forth c. I haue heard beside that yâ— Monster Marcion was charged Epiphan heres 42. Tertul. lib. 2. Contrâ—a Marcion besides other matters with these three things First that he permitted women to baptize Secondly that hee thought fish a more holy meat then flesh and thirdly that hee denied the truth of Christs body and thought that it was a Phantasma or Ghost such a body as the Romish Catholikes seeme to attribute vnto him which they say is in heauen earth and infinite places of the earth at one instant and is in the sacrament without any quallitie or quantitie of a body without length breadth or thickenes forme or figure c I haue heard of an Heretike called Montanus charged Euseb ex Apolonio Ecclesi Hist lib. 5. cap. 18. Tertul. aduers Praxâ—am et Rhenan ibid. aboue a thousand yeares past with these things First that he taught to dissolue marriages Secondly that hee prescribed lawes of fasting And thirdly that vnder precence of oblations hee craftily deuised a getting of gifts And that hee brought in sundry vnwritten traditions wherof it is thought some haue continued in the Church vntill this time and the rather for that in Tertullian and Beatus Rhenanus a Papist do affirme I haue heard of certaine Angu Epist 74 Heritikes of which some were called Tatianâ— some Eucratitae some Originiani some Manicheâ— of those some generally condemned marriage some prohibited it onely to their Priests as namely the Maniches And as touching the other I haue heard that some write thus of Epiphan heres 47. them â—actant pudicitiam fallaciter omnia faâ—ientes c. i. They bragge of continency doing all things deceitfully for both they be found among women and they euery where deceiue women they take iournies with women they liue togither with them they admit the seruices of them so that they bee farre from the truth hauing a shew of Godlinesse but haue denied the power thereof c. I haue heard of certaine Heretikes called Pelagians which were charged with three opinions
First that the grace of God whereby we are saued is giuen Hier. et Auguâ— aduersus pelag according to our merites Secondly that the law of God might be fulfilled of vs. Thirdly that we haue free-will and sayd that therefore grace was giuen vnto men that what things they might doe by free-will they might the more easily do them by grace I haue heard that there Hier. aduersus Heluidium was an Heritike called Heluidius reproued by an ancient learned father for foolishly thinking that the greeke bookes of the new testament were corrupted which both our Rhemists in their preface of the new testament by them set forth and others also of the same crewe do openly auouch I haue heard of certaine heritikes called Angellici so named for worshiping Angells and of others called Augu de heres cap 39. â—rencus lib 1. cap 35 Epâ—ph heres 79. Collyradiani condemned for worshiping the Virgine Mary And yet they did not call her Queene of heauen Empresse of hell the gate of Paradise their hope c. They did not pray vnto her saying lube deum pecâ—ator bus misereri i. Command God to be mercifull to sinners nor monstrate esse matrem iure matris impera i. Shew thy selfe â—â—nauent in Psâ—lâ—â—rio â—eaâ—â— Viâ—ginis to be a mother rule or command Christ by the authority of a mother but onely they offered a cake in the honour of her Whether these be not now taught and maintained for Catholike doctrines in the Romish church let the indifferent reader vprightly iudge Now to conclude and make an end I would exhort this gentlewoman and all others of her sect and opinion to take heed in the name of God how they resist the truth of God which in his great mercy hee hath reueiled vnto vs and that they doe not wilfully shut their eyes against it nor maintaine false and damnable doctrines which they bee neuer able by the word of God to defend Let them consider the grosse blindnesse and ignorance of former ages when such fables â—egâ—nd Festâ—ual c. and lies were published and preached as they be now ashamed of them and the booke of God was as good as lost the light thereof being kept vnder the bushell of a strange tongue by meanes whereof the people had no instruction nor comfort of it but sate in darkenesse and shadow of death were carried away after creatures and led after dum Idols as the Apostle sayth 1. Corr. 12. 2. Now is the word of God truely translated and sincerely preached the truth of God published and Popish heresies Ioh. 3. 19. effectually confuted and confounded Light is come into the world loue not darkenesse more then light We haue the Heauenly Manna of Gods holy word among vs bee not like the vnthankfull Isralites loathing the same and desiring to eate againe Onyons and Garlike in Aegipt But search diligently the holy scriptures make them the rule of your religion and line to leade your life by Proue all things hold that which is good and abstaine from all appearance of euill The God of all mercie roote 1. Thess 5. 21. out all errors and Herisies and giue free passage to his holy word lighten the eyes of the ignorant strengthen them that be weake treade downe sathan vnder our feete and giue vs grace to bee like minded one towards another according to Iesus Christ that with one minde and one mouth wee may glorifie God euen the Father of our Iesus Christ So be it Amen Amen I receiued aboue two yeares past out of Lankâ—shire this writing here following which I haue haue set downe in the same words forme and orthography as I receiued it and can yet shew it Thus it beginneth with this title Notes of dissention c. D. BVckley in answeare to the 12. articles c. fol. 17. 18. 19. noteth that the Waldenses Albingenses Boemia and many such other c. Were the true church of God were killed for the word of God and haue washed their roabes in the bloud of the Lambe and now haue beauty for asshes the oyle of ioy for mourning c. B. ante o. e. A. ante d. a. A. ante l. i. Vide Coupers Dixionary in these words Boemia Adamitae Albingenses Albanenses Boemia is a Realme called Beame inclosed with the bounds of Germany hauing on the East Hungary on the South Bauier on the West c. They vary from the Catholike faith in sundry opinions and do scorne aâ—l ceremonies In some places there the priuely obserue the sect of the Adamites and Waldenses the act of lechery whereof it is written in the words Adamitae c. 2 Adamitae or Adamiani were heretikes which tooke their beginning of a Piâ—ard who came into the Land of Bohemia And sayd that hee was the sonne of God and named himselfe Adam and hee commanded all men and women to goe naked and that whosoeuer desired to company carnally with any woman should take her by the hand and bring her to him and say that he feruently desired her company and then would Adam saie goe together and increase and multiplie This heresie began the yeare of our Lord 1412. in the time of Sigismundus the Emperour and men suppose that it dureth yet not only in Boemia but in other places also 3. Albingenses were the heretikes which began by Tolouse in Fraâ—ce the yeare of our Lord 120. which held the heresies of the Albanenses touching soule Baptisme God and the generall Resurrection Moreouer that it was not lawfull for the christian men to eate flesh 4. Albanenses were certaine Heretikes in the yeare of our Lord 1120. This sect held sundry heresies one was that the soule of man after his death was put into an other body an other that Baptisme was of no effect The third that there were two Gods one good and an other euill And that of the good proceeded good things and of the euill God euill things the 4. that in heil were none other paines then be in this world the 5. that the generall iudgement is past and that there is none to come the 6. that it is lawful for any man to sweare the 7. that man hath no free-will The 8. that the matter whereof the world was made was not made of God but is co-eternall with God the 9. that there is no originall sinne also that sinne commeth not of free-will but of the diueâ—l the 10. they denied that the body should eftsoones arise at the day of iudgement the 11. they abiected all the olde testament as a vaine thing and of none authoritie An Obiection SEe these seuerall opinions of two of your Doctors Buckley and Couper of the manner of beleefe of doctrine of the aboue named Martirs who Buckley pag. 18. saith haue washed their roabes in the bloud of the Lambe therefore iudge as to your owne selfe shall seeme best Begardy were women impeccabiles that is without sinne Buckley pag. 17 vide acts â—o