ratio non consentit quae homo inuitus patitur sunt prohibita praecepto Non concupisces Wicked lusts whereunto reason giues no consent and such as man falls into against his will are forbidden by the commandement Thou shalt not couet Definitiua haec sententia Deum homini nihil impossibile praecepisse falso tribuitur Augustino cum Pelagij sit This definitiue sentence viz. God commanded no man any impossible thing is falsly fathered on S. Austin for it was Pelagius not S. Austin Nemo praeter Christum est absque originali peccato hinc beata Virgo mortua est propter peccatum ex Adam contractum omnesque eius afflictiones in hac vita sicut aliorum iustorum fuerunt vltiones peccati actualis vel originalis No person besides Christ is exempt from originall sinne the virgin Mary died by reason of originall sinne and all the afflictions which she suffred in this life befel her as then befell to other good men viz. as punishments either of actuall or originall sinne Satisfactiones laboriosae iustificatorum non valent expiare de condigno poenam temporalem restantem post culpam condonatam The painfull satisfactorie workes of such as are iustified doe not condignely satisfie for the temporal punishment remaining after the fault pardoned Did not I say Michael Baius your Deane of Lonaine teach these doctrines and aboue 70 more much like vnto these all which are condemned by Pius 5. and Gregory 13. as partly hereticall partly erroneous partly suspitious partly temerarious partly scandalous partly offensiue And are you not ashamed to brag of your vnitie Me thinks your vnitie is like that of the Madianites who thrust euerie man his sword into the side of his fellow 11 You brag much of the commendation that S. Paul gaue vnto the Church of Rome in his Epistle to the Romanes and say It is much to be noted And is it not as much to be noted what commendations God by his Prophets gaue vnto Ierusalem the mother of all other Churches Is it not as much to be noted how God by his Prophets affirmed that he chose Ierusalem that his Name might be there and that for euer How God by his Prophets affirmed that he meant to dwell there for euer because he had a delight therein His eyes and his heart should be on Ierusalem perpetually Ierusalem should be called a city of truth and the mountaine of the Lord of hoasts the holy mountaine Do not these commendations surpasse those which are giuen by Paul vnto the Church of Rome in his Epistle to the Romanes And if the Iewes now haue no occasion to bragge of the commendation giuen to the Church of Ierusalem of olde why should you stand so much vpon it that S. Paul in his time gaue commendation to the Church of Rome in his time May it not be that as Ierusalem of a faithfull Citie became a harlot so Rome since S. Pauls time of a virgin is become a strumpet Many virgin Churches lost their virginitie soone as you may see by Egesippus words recorded in Eusebius Againe was not the Church of Corinth as much commended if not more by S. Paul in his Epistle written to the Corinthians as the Church of Rome in his Epistle to the Romanes The Apostle writes of the Corinthians that they were rich in Christ in all kind of speech and in all knowledge that they were not destitute of any gift affirming further that our Lord Iesus Christ will confirme them to the end Which he writ not of the Romanes Of the Romanes continuing in that fame and renown of faith for which he commends them he speakes nothing and yet the Church of Corinth hath lost her maidenhead and why not Rome If the naturall branches the Iew notwithstanding all their promises and the branches of the same Oliue plant with the Romanes I meane the Corinthians notwithstanding all the commendations which S. Paul gaue them be cut off be deceiued what reason haue you who hold of Rome to please your selues with conceits of I know not what drie Summers because Saint Paul commended your predecessors 12 You brag that the faith which you professe at this day is the same with that which the Apostle commended in the Romanes in his dayes and yet though the Apostle in his Epistle to the Romanes wherein he commends the Rom. faith comprehends all kind of doctrines and handles them very fully and exactly as Theodoret witnesseth and the Rhemists confesse he speakes nothing therein of the Popes Monarchie of his power to iudge and determine all â—auses of faith of his calling of Councels of his Presidentship in Councels of his right to ratifie their decrees to decide causes brought him by Appeales from all the coasts of the world of censuring Kings by deposing them on their kingdomes by interdicting them he saith nothing herein of his right to bind Bishops Metropolitans and Patriarkes with an oath to be his faithfull subiects to giue Church-liuings and Offices to whom he list to breake the bands of all Councels with dispensations He saith nothing of the Masse of the real presence of Transubstantiation He saith nothing of the vowes of pouertie of obedience and chastitie He saith nothing of Images of the Crosse of Pilgrimages of Iubiles of pardons of Purgaroriâ—s of praying to the dead or for the dead He saith nothing I say no not a word not so much as in shew for the proofe of these or any such doctrines as these whereon ye stand most in these dayes but on the contrary in many places he speakes directly against many of your now-doctrines against many of your present positions As for example whereas you both in bookes and windowes paint God the Father in the likenesse of an old man and defend it as lawfull The Apostle in his Epistle to the Romanes teacheth that it is vnlawfull calling them fooles who turned the glorie of the incorruptible God into y e similitude of the image of a corruptible maÌ„ Secondly whereas you teach that religious worship is due to creatures to Angels to men to Images to Crucifixes c. The Apostle in this Epistle shewes how grieuously they were punished by God who worshipped and serued the creature forsaking the Creator implying therein that it is not lawfull to giue religious worship vnto creatures Thirdly whereas you maintain that the doctrine of faith onely iustifying is an old heresie the Apostle in this Epistle teacheth it for a Catholicke doctrine for we conclude saith he that a man is iustified by faith without the workes of the law which is all one as to say a man is iustified by faith onely Fourthly whereas you teach that the virgin Mary was free from originall sinne the Apostle in this Epistle writes that in Adam all men and by consequent the virgin Mary sinned what exception haue we but Christ Fiftly whereas
his wife after he followed Christ The consequence of which Argument is proued thus Petronilla in the 98 yeare of Christ could not be so faire and beautifull that a man of honour and worth could dote on her vnlesse she was begotten by her father of his wife after his Apostleship For in that yeare viz. 98. if she had bene begotten by her father before his Apostleship she had bene 68. yeares old past fairenesse past beautie Ergo Saint Peter had a daughter called Petronilla begotten of his wife after he followed Christ Answer Priest and denie not the Legends of thy Church and I will burne all my bookes but my Bible 5 You all affirme That if the studious Reader peruse all antiquitie he shall finde all notable Bishops and Priests of Gods Church to haue bene single or continent from their wiues if any were maried before they came to the Clergie And we denie it Now thus I argue for vs and against you in this If by antiquitie it appeare that some notable Bishop had two sons by his wife to the elder of which he spake thus a little before his death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nondum tot anni sunt tui quot iam in sacris Mihi sunt peracti victimis c. The yeares of thine age are not so many as the yeares of my Priesthood c. Then the studious Reader perusing antiquitie may finde that all notable Bishops liued not continent from their wiues whom they had maried before they came to the Clergie For how could a notable Bishop haue the elder of his two sonnes by his wife of fewer yeares then he had bin in Priesthood vnlesse he begat him and his yonger brother after he was in the Clergie But the Antecedent is true Ergo the consequent That the Antecedent is true is proued by this That in antiquitie we find Gregory Nazianzen and Caesarius were brethren sonnes of one Gregory a notable Bishop by his wife Nonna and that Gregory Nazianzen was the elder to whom his father Gregory said as is abouesaid 6 You haue set vs out at diuers times diuers Indices of forbidden bookes of which I haue seene three One made by the Inquisitors of Rome and printed Anno 1559. by the commandement of Paul 4. Another made by the Deputies of the Councell of Trent and printed Anno 1564. by the commandement of Pius 4. A third enlarged by Sixtus quintus and reuiewed and printed an 1594. by the commandement of Clemens the 8. In the first of these Editions I found forbidden Abdicis de vitis 12. Apost Itinerarium Petri per Clementâ—m Opus imperfectum in Matheum Nicolas Cabasila Almaricus Gulieimus de sancto Amore Iacobus Alman contra Thomam de Vio by whom is meant Cardinall Caietan and Ioh. Casae poemata But I can not find any of them either in the second or third Editions Againe in the first Edition of these Indices I found Desiderius Erasmus Roteradamus placed in the ranke of writers quorum libri scripta omnia prohibentur whose bookes and writings of what argument soeuer Religion or humanitie are absolutely forbidden And I found in the same ranke forbidden Nilus Thessalonicensis Nicolaus Clemangis Beatus Rhenanus and Vearicus Zaesius Yet in the two latter Editions of the Indices I found all these remoued out of the first ranke into the second which are not so seuerely censured as those in the first And in the last of Clemens 8. I found a Catechisme of Charanza Archbishop of Toledo forbidden which was approued by the Deputies of the Councell at Trent vpon perusall and relation made that nothing worthy of censure was found in it Now I desire to know the reason of all this shuffling why Abdias Itinerarum Petri Opus imperfectum Cabasila Almaricus Gulielmus de S. Amere Alman against Caietan and Casae poemata which were forbidden in the first Edition are left out in the later Editions seeing the leauing of them out argues allowance of them And vpon what consideration all Erasmus works were forbidden seeing some of them were approued by the Bull of Leo 10 and why Nilus Clemangis Rhenanus Zasius and Erasmus were remoued out of a worse ranke into a better seeing that argues great diuersitie of iudgement in Popes And by what authoritie Charansaes Catechismes is forbidden which was approued by the Councell of Trent I hope your later Popes will not disanull what the Councell of Trent established and I hope they dare not iustifie the books cried downe by Paulus quartus especially Iohannis Casae poemata which were written in commendation of the sinne of Sodom though the writer was Archbishop of Beneuentum and the Popes Legat throughout the whole estate of Venice nor yet Abdias whose liues of the Apostles fabulis similiores sunt quà m verae narrationi are more like to tales of Robin Hood then to truth in Bellarmines opinion 7 As you haue set vs out diuers Indices of forbidden bookes so you haue set vs out diuers Indices of bookes which stand need of purgations and must be purged before they can be vsed of which I haue seene foure the Belgick published by Iunius the Spanish by Quiroga the Neapolitan by Gregory Capuccinus the Romane by Fr. Ioan. Maria Master of the Popes Pallace In one or two of these purgatory Indices order is taken that these and such like propositions shall be razed out of the Indices and margents of S. Austin S. Ierom S. Hilarie S. Chrysostome and S. Epiphanius viz. Eucharistiam non esse sacri cium sed sacrifi ij memoriam The Eucharist is not a sacrifice but a commemoration of a sacrifice Fides sola iustificat Faith onely iustifies Imaginum vsus prohibitus The vse of Images is forbidden Machabaeorum liber Apocryphus The booke of Machabees is Apocryphall Matrimonium omnibus concessum qui continere non volunt Marâ—age is free for all who will not liue vnmaried Peccata venalia damnant Veniall sinnes are damnable Sanctorum inuocationem praeuenit Iohannes Saint Iohn preuented inuocation of Saints Adorare statuas vel imagiâ—es cultores Dei non debent Religious persons should not adore statues or images Fides sola iustificat Faith onely iustifies Opera non iustificant Workes doe not iustifie Opera si iustificant Christus gratis mortuus est If works iustifie Christ died causlesly Apostoli omnes aequales All the Apostles were equals Opera omnia commixta sunt aliquo errore Our best actions haue some want Oratio pro viuis valet non pro mortuis Prayer profits liuing men not dead men Alienis meritis operibus nemo iuuatur No man is the better for other mens merits and works Meritum hominis nullum Man hath no merits Non ex meritis salus Saluation comes not of merit Apostolorum doctrina facilis
Scripturae diuinae omnibus volentibus peruiae faciles The holy Scriptures are plaine and easie for euery man Confitenda Deo peccata non homini Confession is to be made to God and not to man A Deo solo omnia petenda We must pray for all things to God onely Ecclesia non super hominem sed super fidem ae dificata The Church is built not on Peter but on Peters faith Fide sola iustificari Faith onely iustifies Coram Imaginibus procumbere quanta stupiditas It is a great foolerie to kneele before Images Iustus ne in operibus confidat quantumcunque bonis Let not a good man trust in his goodnesse be he neuer so good Mandatis Dei addere diaboli est consuetudo It is the diuels practise to adde vnto Gods commandements Martyres colere pseudo Christianos False Christians worship Martyrs Prophetas omnes vxores habuisse All the Prophets had wiues Punire pios post mortem impossibile It is impossible that godly men after their death should go to Purgatorie Sacerdotes etiam Principibus iure diuino subditi Bishops are subiect to Princes by Gods law Sine Scriptura diuina nihil asserendum Nothing is to be taught without warrant of holy Scripture Scripturarum lectio omnibus necessaria It is necessary all men should reade the Scripture Scripturas legere omnibus etiam mundanis praeceptum Euery man euen lay men are bound by commandement to reade the Scriptures Creaturam non adorari Creatures are not to be worshipped Mortuis viuorum praeces non prodesse The prayers of the liuing do not help the dead Imagines damnatae Images are condemned Sancti non adorandi Saints are not to be adored Yea in these Indices order is taken that these and such like propositions shall be razed out of the Indices and margents of certaine Bibles viz. Sacerdos non radat barbam Let not a Priest shaue his beard Sacerdos virginem ducat vxorem Let a Priest marry a virgin Praecepta Dei custodienda Gods precepts are to be kept Sculptilia prohibet fieri He forbids the making of grauen things Verbo Dei nihil addendum aut detrahendum Nothing is to be added or detracted from Gods word Idolatria fugienda Idolatry is to be auoided Illi soli seruiendum Him only shalt thou serue Faciendum quod Deus praecepit non quod nobis rectum videtur We must do what God commands vs and not what seems good in our owne eyes Salus spes nostra Deus God is our saluation and our hope In Deo spes ponenda Our trust is to be reposed in God Adorandus Deus God is to be worshipped Optat doceri a Deo He wisheth that he might be taught of God Omnis homo mendax Euery man is a lyer Christus iustitia nostra Christ is our righteousnesse Deus fortitudo nostra God is our strength Omnes peccatores All men are sinners Non in manufactis templis habitat Deus God dwelleth not in temples made with hands Maledicti confidentes in homine Cursed are they who put their trust in men Iustus ex fide viuit The iust man liues by faith Doctor Ecclesiae Christus Christ is the maister of his Church Christus dilectus audienaus Christ the Welbeloued is to be heard Mandata Dei obseruanda The commandements of God are to be kept Fides saluat Faith saues Laborat manibus Paulus Paul wrought with his owne hands Lex non iusto sed impio data est The law is not giuen to the righteous man but to the vngodly Respectus personarum non habendus There ought no respect of persons to be had Christus pro nobis mortuus Christ died for vs. Angelus non vult adorari The Angell would not be adored Credens Christe non morietur in aeternum He that beleeueth in Christ shall neuer die Fide purificantur corda Hearts are purified by faith Gratia Christi saluamur Wee are saued by the grace of Christ Gratia Christi saluamur non operibus alioquin gratia non est gratia Wee are saued by the grace of Christ and not by works else grace were no grace Hominum mandata docens frustra Deum colit In vaine they worship God who teach for doctrine mens precepts Homini bonum mulierem non tangere propter fornicationem tamen habeat vnus quisque vxorem suam It is good for a man not to touch a woman but for auoiding of fornication let euery man haue his owne wife In infirmitatibus inuocantibus Deum salus There is helpe for them who pray to God in the time of trouble Qui non laborat non manducet He that will not labour let him not eate Manducet Christianus quicquid vendi solet in macello Let a Christian eate whatsoeuer comes into the shambles to be sold Miseranti Deo tribuenda salus Our saluation is to be ascribed vnto Gods mercie Operatur in nobis Deus velle perficere God workes in vs both the will and the dead Misericordia purgantur peccata By mercie iniquities are forgiuen Petentes in nomine Christi obtinemus We obtaine what we aske in Christs name Purgatio peccatorum nostrorum facta per Christum The purging of our sinnes is wrought by Christ Though these be in sense and meaning in the currant of the text it selfe and most of them formally euen in so many words as appeareth by the marginall quotations yet by commandement of your Church they are to be blotted out of the Indices and Margents of such Bibles as you allow men to keepe Now I desire to know what greater harme these propositions set downe in the Margent and Indices of your Bibles are like to worke then the same which are read in the currant of the Text And why if you feare any danger by them you purge not the Text from them as well as the Margent and the Indices And I desire to be satisfied in like manner what greater mischiefe might happen by suffering the propositions found in the Indices and Margents of the Fathers then by the matter in the currant of the Text whereunto they haue reference And why if any mischiefe be feared the Text of the Fathers is not purged as well as the Margents and Indices 8 There was printed at Bononia in Italy An. 1590. a booke intitled Liber conformitatum vitae B. ac Seraphiti patris Francisci written by one Bartholomew Pisanus and published by one Ieremy Bucchius of which booke it is affirmed in the Title page that it is liber aureus a golden booke In this golden booke so lately set out I reade that Christus ipsum patrem Franciscum sibi per omnia sâ—milem reddidit conformem Christ made Frier Francis like and conformable to himselfe in all respects and that in
quae manifeste horribilia omnium sententia detestanda which are apparently horrible and by common consent to be detested and with another opinion of which he saith thus Hanc ego procul dubio vt haereticam detestabilem toto spiritu pronuncio I do with open mouth proclaime that this opinion is hereticall and detestable Againe if there be such vnitie among you as you brag of why forbid you Masias Commentaries vpon Iosua Didacus Stella his Commentaries vpon Luke Ferus Commentaries vpon Mathew and Iohn Claudus Espencaeus his Commentaries vpon Titus Iames Faber his Commentaries vpon the Euangelists and S. Pauls Epistles Why forbid you Charanza Archbishop of Toledo his Catechisme Why forbid you Catharinus his two questions de verbis quibus Christum sanctissimum Eucharistiae sacramentum confecit Why forbid you Baptistae Cremensis workes Why forbid you Beatus Rhenanus his Scholies vpon Tertullian and his Epistle de primatu Petri Why forbid you Onus Ecclesiae and Stephen Gardiners booke de vera obedientia Why haue you purged already Guitmundus de Sacramento who liued ad an 1070 and Tho. of Aquins his summe of Diuinitie who liued ad an 1240 and Ioh. Petrus de Ferrarijs his practica who liued ad ann 1414. and Bernardinus de Busti his Mariale who liued in Sixtus 4. his dayes about the yeare 1470 Why haue you purged already Cardinall Contarenus his works and Sir Thomas Mores works and Viues his Commentaries vpon S. Austin de Ciuitate Dei Why haue you giuen direction for the purging of Bertram de corpere sanguine Domini who liued about the yeare 870 and for the purging of Antonius Rampegolis or Rampelogis a great stickler in the Councell of Constance An. 1414. against Iohn Huss and for the purging of Antonius de Rosâ—llis who liued ad ann 1467. and for the purging of a speciall booke intitled Ordo baptizandi cum modo visitandi printed at Venice An. 1575. in this booke last mentioned your Priests were enioyned to aske these two questions of him that was sicke Credis non proprijs meritis sed passionis Domini nostri Iesu Christi virtute merito ad gloriam peruenire Doest thou beleeue that thou shalt go to heauen by the vertue and merit of Christs passion and not by thine owne merits Credis quod Dominus noster Iesus Christus per nostra salute mortuus sit quod ex proprijs meritis vel alio modo nullus possit saluari nisi in merito passionis ipsius Doest thou beleeue that our Lord Iesus Christ died for vs and that no man can be saued by his owne workes or by any other meanes then by the merit of his passion And vpon the sick mans answering that he beleeued so your Priests were enioyned to tell him further Non erit desperandum vel dubitandum de salute illius qui suprapositus petitiones corde crediderit ore confessus fuerit There is no cause to despaire no not to doubt of his saluation who beleeues with his heart and confesseth with his mouth the truth of the abouenamed questions Yet by order from your Church all this is to be blotted out Againe if there be such vnitie among you as you bragge of how I pray you comes it to passe that Bellarmine holds Tobith Iudith Wisedome Ecclesiasticus the 1. and 2. of Macabâ—es to be Canonical Scripture seeing Arias Montanus holds them to be Apocrypha saying in the title page of his Interlineall Bible printed by Plantin at Antwerp An. 1584. Huic Editioni accesseruâ—s libri Graece scripti quos Ecclesia orthodoxâ— Haebraeorum Canonem sequuta inter Apocryphus recenset In this Edition you haue the bookes written in Greeke meaning Tobith Iudith c. which the Catholicke Church following the Hebrew Canon reckons among the Apocrypha How comes it to passe that Sir Thomas More Bellarmine and many others of you denie that the Hebrew and the Greeke are wilfully corrupted either by Iewes or Hereticks seeing our Dowists tell vs that your vulgar Latin is more pure then the Hebrew or the Greeke those Editions being fouly corrupted by Iewes and Hereticks since the Latin was truly translated out of them How comes it to passe that in Spaine it runnes for currant That the Crosse of Christ is to be worshipped with Latria and that yet in France that doctrine is not liked How comes it to passe that at Rome no man dare teach That a Councel is aboue the Pope and that yet no man dare teach at Paris that the Pope is aboue a Councell How comes it to passe that your Iesuits in Scotland permitted the Catholicks there to go to Church with Protestants and yet your Iesuites with vs in England would not permit your Catholicks here to go to Church with vs that are Protestants Do not some of you teach That we are iustified by the righteousnesse of Christ inherent in vs and not imputed to vs and yet do not others of you as namely Cardinall Contarenus and Albertus Fighius teach flat contrary euen that which we teach viz. That we are iustified by Christs righteousnesse imputed to vs not inherent in vs Do not some of you teach that we are not iustified by faith onely and yet is it not confessed by Alfonsus de Castro that Claudius Guillandius a learned Papist was of opinion that we are iustified by faith onely Do not some of you teach that no man can be sure of his saluation without speciall reuelation and yet did not the same Claudius Guillandius maintaine the contrary and Catharinus too both in and after the Councell of Trent Did not Michael Baius who was one at the Councell of Trent and Deane of the Vniuersitie of Louaine and died in the yeare 1589. teach Nullum est peccatum ex natura sua veniale sed omne peccatum meretur poenam aeternaÌ„ There is no sinne which is venial of it owne nature but euery sinne deserues eternall death And that Omnia opera infidelium sunt peccata Philosophorum virtates sunt vitia All the actions of infidels are sinnes and all the vertues of Philosophers vices And that Liberum arbitrium sine gratiae Dei adiutorio non nisi ad peccandum valet Free will without the helpe of Gods grace can do nothing but sinne Pelagianus est error dicere quod liberum arbitrium valet ad vllum peccatum vitandum It is a Pelagian error to say that by the power of free will a man may auoid some sinne Omnia quod agit peccator vel seruus peccati peccatum est All that is sinne which is done by a sinner or by him that is seruant to sinne Ad rationem definitionem peccati non pertinent voluntariam It is not necessarie that sinne should be defined to be a voluntarie action Praua desideria quibus