you teach that some sinnes are veniall that is pardonable of their owne nature and not worthy of damnation the Apostle in this Epistle teacheth contrary saying The wages of sinne meaning euery sin is death Sixtly whereas you teach that euerlasting life is a stipend the Apostle in this Epistle teacheth it is a gift The gift of God is eternall life saith the Apostle Seuenthly whereas you teach that concupiscence is no sinne and besides that we may not safely call it sinne the Apostle in this Epistle by your owne mens confession calls it sin Eightly whereas you account it heresie to teach that a iustified man cannot keepe the whole Law the Apostle in this Epistle stands guiltie of this heresie for speaking in the person of a iustified man To will is present with me saith he but I find no meanes to performe that which is good for I do not the good thing which I would but the euill which I would not that do I. Ninthly whereas you teach that good workes be meritorious euen so meritorious that the ioyes of heauen are a thing equally and iustly answering to the time and weight of our workes the Apostle in this Epistle teacheth that the afflictions of this present time are not worthy of the glory which shall be shewed vnto vs. Tenthly whereas you crie out against the certaintie of faith calling it an vnhappie securitie presumption and a faithlesse perswasion the Apostle in this Epistle commends the faith that is free from doubting professing that he was assured neither life nor death nor any creature was able to separate him from the loue of God which is in Christ Iesus our Lord. Eleuenthly whereas you teach that Christ is vpon euery of your Altars the Apostle in this Epistle teacheth that since his rising he is at the right hand of God Twelfthly whereas you teach that workes done before iustification deserue of congruitie at Gods hands the grace of iustification the Apostle in this Epistle teacheth flat contrary saying The wisedome of the flesh that is a man vniustified cannot please God 13. Whereas you teach that euery creature must be subiect to the Pope and that the Pope is subiect to none the Apostle in this Epistle exhorteth euery creature to be subiect to the higher powers meaning by the higher powers as the circumstances shew the Ciuill magistrates and not the Pope 14. Whereas you teach that the Clergie is and ought to be free from whatsoeuer impositions of the Ciuâ—â—l â—agistrate and that by the lawes of God and man the Apostle in this Epistle perswades euery creature the Clergie as well as the Laitie to pay tribute and custome to the Ciuill magistrate 15. Whereas you teach that inferiours must doe whatsoeuer superiours command them though it be against their consciences vnlesse they haue plain reason for their refusal the Apostle in this Epistle requires that men be fully perswaded in their mindes of the lawfulnesse of that which they doe meaning they should not onely for beare the doing of that which went against their conscienes but whereof they doubted in their iudgements Lastly whereas you teach that some actions onely of the Infidels are sinnes the Apostle in this Epistle affirmes that all the actions of the Infidels are sinnes saying Whatsoeuer is not of faith is sinne Now that which I desire to know is why the Apostle if the faith of our Romish Church now be the same that it was then when he writ to the Romanes spake nothing of the principall points of your now-faith but many things for vs and against you Your Cardinall Hosius to proue satisfaction alledgeth these as the words of Saint Paul Rom. 6. Exhibeamus membra nostra seruire iustitiae in satisfactione Let vs exhibite our members to serue iustice vnto satisfaction And your Doctor Harding for proofe of the same point alledgeth these as the words of S. Paul 2. Cor. 7. Let vs cleanse our selues from all filthinesse of the flesh and spirit making perfect our satisfaction in the feare of God Both of them putting the word satisfaction in place of the word sanctification vsed by the Apostle Was there any great sanctitie shewed by them in this or rather are they not bound to make satisfaction vnto the Apostle for this their bad dealing thinke you Your Bishop Gardiner some say to proue the carnall presence which you maintaine against the truth and vs alledgeth these as the words of the 110. Psalme Escamse dedit timentibus eum He gaue himselfe for meate to them that feared him Was there any feare of God in your Bishop to adde the word se himselfe of himselfe to the text thinke you Your Cardinall Bellarmine to proue that holy things may be religiously worshipped alledgeth these as the words of God Exod. 12. 16. Dies prima erit sancta septima eadem religione venerabilis The first day shall be holy and the seuenth day with like religion shall be venerable descanting vpon them thus Hîc vides pro eodem accipi rem sanctam religiose venerabilem yet the word religiose is not in the text but the word festiuitate Now I pray you was it not irreligiously done of your Cardinall to chop into the Text the word religiously falsly Your Bernaltus a Priest of Constance writing in defence of Gregory 7. his prohibition of Priests mariage affirmes that S. Peter commanded euen the Laitie 1. Pet. 3. vt parcant vxoribus suis ne impetrantur orationes earum that they should forbeare companying with their wiues lest their prayers should be interrupted whereas in Saint Peter there are no such words as vt parcant vxoribus they should forbeare companying with their wiues Did not this Priest of yours deserue to be accompanied with whores who forged this Text to proue that a man may not keepe companie with his wife Your Cardinall Hosius and your Bishop Canus in way of proouing that wee may beleeue in Saints alledge the words of Saint Paul to Philemon Gratias ago Deo meo audiens fidem quod habes in Domino nostro in omnes Sanctos I giue thanks to my God hearing of the faith which thou hast in the Lord Iesus and in all Saints leauing out the word charitatem loue or charitie which the Apostle coupled with the word fidem faith meaning loue or charitie should be referred to the Saints as the obiect of it and the word faith to the Lord Iesus as his obiect Was there any loue or charitie in these towards the Apostle who suppressed the mention of that loue towards the Saints which he commended in Philemon or is it safe I do not say to beleeue in but to beleeue such saints as these who cite the Scriptures so diuel-like leauing out as the diuel did Mat. 4. what made against him Your Pope Leo 10.
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
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