principles of Christianitie or not I neede not heere aske vpon what or whom your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Catholikes doe rely their faith when they reade either the ould vulgar Latine translation or the Remish English seeing they can no more nor better iudge of these translations whether they be true or false then we I doe not I say aske whereon they rely their faith for it seemeth that they build not their faith so much vpon the written word of God in the Scriptures as vnwritten traditions of men customes of fathers decrees of councels and especially vpon the will and pleasure of their great God as his owne friends call him the Pope of Rome Whose will is the rule of their faith and life If he giue a dispensation for a man to mary his owne sister as Pope Martin the fift did it is lawfull if he giue a dispensation for one to many his sisters daughter which is as vnlawfull as the other as a late Pope gaue to the late King Philip of Spaine it is lawfull But yet if any of these counted Catholikes will pretend to build their faith vpon the Scriptures and being ignorant of the Hebrew and Greeke tongues readeth either the vulgar Latine or English Remish translation of the new Testament I would aske how he doth know whether these translations be true or false or whether he will say that his faith dependeth vpon the credit and fidelitie of the translator or no But I know what they will answere that the Latine vulgar translation is allowed by the Church that is to say by the councell of Trident which representeth the Church which hath decreed the same to be taken for authenticall in readings disputations sermons or expositions and that no man be bold or presume vpon any pretence to reiect or refuse it whereunto first I say that as this decree doth allow the Latine so it doth not approue the English Now how shall an English Catholike that vnderstandeth not the Latine know whether the same be truely translated out of the Latine or no or shall his faith here rely vpon the credit and fidelitie of the translator I would know what difference there is betweene such a one reading or hearing that translation and one of vs reading or hearing ours And why the faith of the one doth more depend vpon the credit and fidelitie of the translator then the other Surely this difference there is that our translations be true and agreeable to the originall of the Greeke wherein the holy Ghost indited and the Apostles did write the new Testament and their said Remish translation is false differing from the same in contradictions additions and detractions in very many places as I haue shewed in a discourse thereof added to the confutation of the ten foolish reasons which the Remish vse in the preface of the Testament by them set forth which moued them in translating to leaue the originall fountaine of the Greeke and to follow the corrupt streame of the Latine which hath been extant in print these twelue yeares and yet to this day neuer answered Now as touching the decree of the councell of Trident for the Latine made by about fourtie blind Bishops or Bussards I say it is a shameful decree and a fit one for such a councel and such a one as cannot be shewed in any of all the councels that haue bin before in the Church of Christ to authorize a translation so much differing dissenting from the Hebrew and Greeke as it doth to be authenticall that is to haue authoritie of it selfe and not to be refused in any readings preachings c. The which translation is so corrupt and full of faults that Isodorus Clarius a Spanish Monke professeth that he found eight thousand faults in it the which preface of his as they haue since suppressed so it is written that the Spanish inquisitors plagued him for it But to admit that this Latine translation is authenticall as the Tridentine councell hath decreed I would aske one of these Catholikes vpon what edition thereof they will rely their faith whether that which of late yeares was set out at Rome by Pope Sixtus the fift or another two or three yeares after by this present Pope Clemens the eight The which editions doe greatly differ in alterations additions detractions contradictions as Master Thomas Iames hath verie diligently and largely shewed The former Pope Sixtus the fift had as he professeth such care to haue the Bible vncorruptly set fourth and printed that he corrected the faults with his owne hand and charged that none should afterwards be printed but according to that copie Ne minima quidem particula mutata addita vel detracta as he in his preface saith that is not the least particle changed added or detracted yet this Pope Clemens the eight hath as I haue said made many great alterations additions and detractions in the same Hereof I will alledge an example or two for a tast Iosue 11. 19. Sixtus edition hath Non fuit ciuitas quae se non traderet filijs Israel praeter 〈◊〉 .i. There was not a Citie which did not yeeld it selfe to the children of Israel beside the Hiuite Clemens thus Non fuit ciuitas quae se traderet filijs c. There was not a Citie which did yeeld it selfe to the children of Israel c. the one negatiuely the other affirmatiuely Lib. 1. Esdrae cap. 3. Sixtus saith Sursum autem adportam equorum adisicauerunt that is they built vpward to the gate of the horses Clemens aporta equotum from the gate of the horses Lib. Sapienlia cap. 2. 11. Sixtus hath iustitiae iustice Clemens hath iniustitâ—ae that is iniustice 1. Sam. or as they count Reg. 4. 7. Clemens hath taken all these words out of Sixtus exact edition Viuâ— dominus quia nisi dominus perousserit eum aut dies eius veneâ—ic vt moriatur aut descendens in praelium perierit propitius mihi sit dominus vt non mittam manum meam in Christum domini that is as the Lord liueth that except the Lord siâ—ite him or his dayes come that he dye or going downe to the battle he perish the Lord be so mercifull to me that I will not lay mine hand vpon the Lords annointed The like detractions you may reade 2. Samuel or 2. Reg. 6. 12. ibid. 21. cap. 8. 8. ibid. vers 13. and many other places as the reader may see in the said editions and in Master Iames collections vpon which of these so greatly differing will the Catholike rely his feith And here let him consider whether the Pope may erre or not for that one of these Popes erred especially Pope Sixtus notwithstanding all his great care and diligence in correcting the Bible with his owne hand it cannot be denied Such great varietie diuersitie and faithles infidelitie I am sure that the author of this worthie pamphlet and all his companions cannot shew in our
to doe as the noble man the Queene Candaces Treasurer did to seek to a faithful Philip that is a godly and learned man by him to seeke to haue them opened and expounded so did Fabiola other godly women to Saint Hierome So Augustine saith Scripturarum expositio ab ijs petenda est qui earum doctores se esse profitentur that is The exposition of the Scriptures is to be sought of them which professe themselues to be doctors and teachers of them Yet with Saint Paul we say that as we are not to despise prophesying that is the expounding of Gods word so we are not rashly to receiue whatsoeuer is deliuered to vs but we are to proue all and to hold that which is good and to abstaine from all apparance of euill for the eare trieth the words as the mouth tasteth meate So also Saint Basil saith Quod in edulijs est sensus qualitatis vniuscuiusque edulij hoc in verbis sanctae scripturae est intellectus Gula enim inquit cibos gustat mens verba dijudicat that is That which in meates is the tast of the qualitie of euery meate the same is the vnderstanding or minde in the words of the holy Scripture For the throate saith he tasteth the meates and the minde iudgeth the words Now I will retort your argument vpon you in this manner Whosoeuer buildeth his faith vpon priuate and false expositions of the Scripture is an infidel The Papists build their faith vpon priuate and false expositions of the Scripture as I haue shewed before and can proue in many places moe ergo the Papists be infidels And thus much to your second article of faith The Pamphlet All Protestants who are ignorant of the Greeke and Latine tongues are Infidels 3. Article WHosoeuer relieth his faith vpon the ministers credit and fidelitie hath no faith at all But all those in England who are ignorant of the Greeke and Hebrew tongues rely their faith vpon the ministers credit Ergo. All those in England who are ignorant of the Greeke and Hebrew tongues haue no faith at all The Maior is manifest because they themselues confesse that euery man may erre and doth erre neither haue they any warrant why the ministers doe not erre since they constantly doe defend that whole generall councels yea and the vniuersall Catholike Church may erre and hath erred The Minor I proue for all such Protestants ground their faith vpon the Bible translated into English the which translation they know not whether it be true or false whether the minister Tindall for example erred or no either vpon ignorance as Broughton one of the greatest linguists among the precisians affirmeth in an epistle dedicated to the Lords of the Counsell or vpon malice to induce the people to protestancie or to cause them to leaue the Catholike Religion as Gregorie Martin in his discouerie most pregnantly prooueth These errors I say they know not and consequently cannot discerne a true translation from a false and therefore must needes rely their faith vpon the sillie ministers faithles fidelitie which conuinceth that they haue no faith at all Answere I Deny the Minor or second proposition of this Syllogisme and say that we rely not our faith vpon the Ministers credit and fidelitie but vpon the word of God translated the which we know to be true and holy not so much for that it is by publike authoritie and generall assent of men allowed as for that it containeth most holy doctrine agreeable to true faith and godly life whereby any that readeth or heareth it may behold the Maiestie of Gods spirit appearing in it As for example I beleeue these sayings to be true that Iesus Christ came into this world to saue sinners that he is the Lambe of God which taketh away the sinnes of the world that the grace of God which offereth saluation to all men hath appeared and teacheth vs that we deny vngodlinesse and worldly lust and liue soberly righteously and godly in this present world c. not for that this or that man hath translated them but because the spirit of God doth beare witnes vnto my hart that most holy pure and diuine doctrine is contained in them And therefore to say that those which vnderstand not the Hebrew and Greeke tongues because they vse the word of God translated to them into other languages doe rely their faith vpon the Ministers credit and fidelitie and haue no faith is most foolish and absurd And let the Christian reader marke and consider how this sottish reason tendeth to the discrediting not only of vs but also of the most part of all godly and faithfull Christians in all ages yea and to the most of the godly Doctors and Fathers of the Church who were almost all ignorant of the Hebrew tongue and some of the Greeke also The holy Scriptures were translated into many tongues in the which the people of God did reade and heare them As Theodoritus writeth Hebraici verò libri non modò in Graecum idioma conuersi sunt sed in Romanam quoque linguam Aegyptiacam Persicam Indicam Armenicamque Scythicam adeoque Sauromaticam semelque vt dicam in linguas omnes quibus ad hanc diem nationes vtantur that is The Hebrew bookes be translated not onely into the Greeke tongue but also into the Romaine Aegyptian Persian Indian Armenian and Scythian and also the Sclauonian tongues to say at a word into all languages which the nations vse vnto this day Did the ancient faithfull Christians which read and heard the holy Scriptures in these sundrie languages rely their faith vpon men that did translate them or vpon the diuine doctrine and precious promises of God contained in them And let this cauiller shew sufficient reason why we are not either to be acquited with them or they condemned with vs. They could no more iudge of the truth of the translations then our people can yet they did to their great comfort and godly instruction and edification reade and heare the holy Scriptures grounding their faith not vpon the translators who might be and sometimes were euill men but vpon the sound holy and heauenly doctrine therein contained Saint Hierome exhorted ladies and gentlewomen not onely to reade the Scriptures themselues but also to bring vp their young daughters when they were but seuen yeares ould in that holy exercise They were not able to iudge of the translations otherwayes then to discerne and perceiue that the doctrine by them deliuered was pure and holy agreeable to true faith and godly life And euen so they that be godly in these dayes although they hauing not the knowledge of the Hebrew and Greeke tongues cannot iudge so exactly of translations and of the truth of them as those that vnderstand them can yet they may discerne whether the translations deliuer sound and holy doctrine consonant to true faith good manners and the generall heads and
to beleeue must be vninersall for all time comprehending allages and vniuersall for place comprehending all nations but that Church which the Protestants beleeue was interrupted all the ages betwixt the Apostles and Luther which was 1400. yeares or in very deede was neuer seene before Luthers dayes therefore that Church they beleeue cannot be Catholike Neither is it vniuersall in place being contained within the narrow bounds of England which is accompted but as a corner of the world for the Lutherans in Germanie the Hugonites in Fraunce and the Guines in Flaunders detest their religion as much as the Catholikes neither will they ioyne issue with them in diuers essentiall points And therefore the Protestants Church which they beleeue can no more be called Catholike or vniuersall then England the vniuersall world or Kent the Kingdome of England or a pruned bough a wheate tree or a dead finger a man or a rotten tooth the whole head The second article is the communion of Saints the which they many wayes deny First by not beleeuing that Christ hath instituted seuen Sacraments wherein the Saints of his Church communicate and specially the true and real presence of our Sauiour Christ in the Eucharist by which all the faithfull receiuers participating of one and the selfe same bodie are made one bodie as all the parts of a mans bodie are made one liuing thing by participating one soule Secondly they denie the communion of the Church militant and triumphant by exclaming against inuocation of Saints by which holy exercise the blessed Saints in heauen and we in yearth communicate we by prayer glorifying them and they by meditation obtayning our request Thirdly they deny the communion of the Church militant and the soules in purgatorie bereauing them of that Christian charitie which charitable compassion and mercifull pitie requireth and by naturall affection the members of one bodie helpe one another The third article is remission of sinnes for they acknowledge no such effect in the Sacrament of Baptisme but onely count it as an externall signe or seale of a prereceiued grace or fauour of God by his eternall predestination against the expresse word of God which therefore calleth this Sacrament the lauer of regeneration for that in it the soule dead by sinne is newly regenerate by grace Moreouer they allow not the Sacrament of penance wherein all actuall sinnes committed after Baptisme are cancelled and that which exceedeth all in absurditie is to deny that our sinnes are all perfectly forgiuen but onely not imputed and as it were veiled or couered with the passion of Christ all the botches and biles the filth and abomination of sinne still remaining and as it were exhaling a most pestiferous sent in the sight of God For let them shift themselues as they list and scarfe their â—ores according to their fancies yet no veile nor mantell can couer their deformitie of sinne from the pearcing eyes of Gods perfit vnderstanding from which nothing can be concealed Fourthly the puritanes in effect deny that Christ is the sonne of God for they peremptorilie affirme that Christ is God of himselfe and not God of God So that he receiued not his diuinitie from his father The which position flatly taketh away the nature of a sonne for the nature of a sonne is to receiue his substance of his Father and it implyeth contradiction that the sonne receiueth his person of his Father and not his substance and essence for the substance of God is essentiall to euery person in trinitie Fiftly finally they deny the descension of Christ into hell and desperately defend that he suffered the paines of Hell vpon the Crosse whereby they blaspheme most horribly that sacred humanitie as if Christ had despaired of his saluation as if God had hated him and he had hated God as if he had been afflicted and tormented with anguish of minde for his offences for which he was depriued of the sight of God and eternally to be depriued all which horrible punishments are included in the paines of Hell and whosoeuer ascribeth them to Christ blasphemeth more horribly then Arius who denied him to be God for lesse absurditie it were to deny him to be God then to make God the enemie of God Answere IN this fourth article the syllogisme promised is not performed But in steede thereof here is an accusation that we know not what we beleeue nor why we beleeue Your proofe before I haue examined and what we beleeue I haue declared whereof the rule is not our owne fancie as you say and shew not as the rule of your faith and life is the Popes folly as hath been in part shewed You say we haue no rule whereby to know what is the matter of faith We haue the word of God contained in the canonicall Scriptures of the old and new Testament and is that no rule I pray you what doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie but a rule and why be the Scriptures called canonicall but because they be the rule of our faith and life Thomas Aquinas saith Doctrina enim Apostolorum prophetarum dicitur canonica quia est regula intellectus nostri that is The Doctrine of the Apostles and Prophets is called canonicall because they be the rule of our vnderstanding Dauid when he said Thy word is a light vnto my feete and a lanterne vnto my pathes what did he but make that same the rule direction and guide of his faith and life when Moses said Now therefore hearken O Israel vnto the ordinances and to the lawes which I teach you to doe that ye may liue and goe in and possesse the land which the Lord God of your Fathers giueth you ye shall put nothing to the word which I commaund you neither shall take ought 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 their faith and life When God said to Iosua Let not this booke of the law depart out of thy mouth but meditate therein day and night that thou maist obserue and doe according to all that is written therein for then shalt thou make thy way 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 did he but shew that the writings of Moses the Prophets were the onely rule which his brethren should follow to auoyd damnation and consequently to attaine eternall saluation Chrysostom saith Ne igitur multorum opiniones habeamus sed resipsas inquiramus Quomodo autem non absurdum propter pecunias alijs non credere sed ipsas numerare supputare pro rebus autem amplioribus aliorum sententiam sequi
the path to Atheisme and open the gap to Machiuilian deuises The Pamphlet The learned Protestants are Infidels 2. Article WHosoeuer buildeth his faith vpon his owne priuate and singular exposition of Scripture is an Infidel But all Protestants in England build their faith vpon their owne priuate exposition of Scripture Ergo all the Protestants of England are Infidels The Maior cannot be denied because faith must be infallible and impossible to be either erronious or changeable but faith which is builded vpon priuat exposition of Scripture is subiect to error and change and consequently vpon better aduice and consideration may be altered The minor I proue for either they build their faith vpon their owne priuat opinion in expounding of Scriptures the exposition of the Church the Fathers or Councels but not vpon these three Ergo vpon their owne priuate exposition Some Protestants allow the Fathers and their expositions so farre forth as they agree with Gods word and no farther but this is nothing else but to delude the world for what meane they when they say they will allow them so far forth as they agree with the Scriptures Meane they perhaps that if the Fathers bring Scriptures to proue any poynt of Religion now in controuersie to allow that poynt as true If so why then reiect they S. Augustine and other Fathers who bring Scripture to proue prayer for the dead yea and all controuersies almost in Religion the Fathers proue by Scriptures when they dispute vpon them Or perhaps they meane to admit the Fathers when they alleage Scripture but such as euery Protestant shall allow of so it be conformable to their fancies and fit their new coined Gospell and in this sense who seeth not that euery paltry companion will make himselfe not only expositor of Christs word but also will prefer his exposition before all ancient Fathers when they daunce not after his pipe and consent not with his heresies Answere HEre we haue a syllogisme to the Maior or first proposition whereof I answere that they which vniuersally in all matters and doctrines of saluation doe follow priuate and false expositions of the Scripture be Infidels but in some places of Scripture a man may follow a priuate and false exposition of the Scripture and beleeue the same to be true and yet be no Infidel Hilarie followed a priuat and false exposition of the place Come behind me Sathan and Ambrose of Peters deniall of Christ and Hierome in like manner of Peters dissembling with the Iewes Galat. 2. yea and all the Fathers haue in sundrie places of Scripture followed priuat and vntrue expositions and haue beleeued the same to be true and yet they were no Infidels Saint Augustine saith well Quisquis igitur Scripturas diuinas c. Whosoeuer therefore doth thinke himselfe to vnderstand the holy Scriptures or any part of them so that by that his vnderstanding he doth not edifie and build this double loue of God and of his neighbour doth not yet vnderstand them But whosoeuer doth draw such a sense or exposition from them as may be profitable to the edifying of this loue and yet doth not deliuer that which he whom he readeth shall be proued in that place to hauement is not dangerously or wickedly deceiued neither doth he at all lye And againe Sed quisquis in Scripturis aliud sentit quam ille qui scripsit illis non mentientibus fallitur sed tamen vt dicere coeperam c. But whosoeuer in the Scriptures doth conceiue any other sense then he that did write it did meane he is deceiued although the Scriptures doe not lye yet as I began to say if he be deceiued by that sense which doth edifie loue and charitie which is the end of the commaundement is so deceiued as if a man missing and leauing his way yet goeth by the field thither whither the way doth leade him Hereby you may perceiue that euery one which followeth a priuate or false exposition of some place of the Scripture is not an Infidel But to leaue this and to come to your Minor or second proposition I anouch the same to be false and doe deny that we build our faith vpon priuat or false expositions of the Scripture We say with S. Peter that no prophesie of the Scripture is of any priuat interpretation But we are to take that sense which the holy Ghost intendeth and meaneth And we say that many things be most plaine and euident in the holy Scriptures so that the simpliest may vnderstand them and get knowledge and comfort by them So Chrysostome saith An ista aliquam expositionem desiderant annon clara sunt etiam vehementer stupidis i. Doe these neede any exposition are they not cleere and manifest euen to those that be very dull So Saint Augustine saith Quadam in Scripturis tam manifesta sunt vt potius auditorem quam expositorem desiderent i. There be some things in the Scriptures so manifest that they require rather a hearer then an expounder So saith Iustinus Martyr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Marke and giue heede to those things which I shall recite out of the holy Scriptures which neede not to be expounded but onely to be heard And whereas we confesse that there be some things hard in the Scriptures wee say that the same are to be vnderstanded and expounded by conferring them with other places of the Scriptures And that no forraine or priuate exposition is to bee brought to them but that which is gathered out of the Scriptures themselues So Chrysostom saith Scriptura seipsam exponit lectoremerrare non sinit that is the Scripture expoundeth it selfe and suffereth not the reader to erre Againe Semper enim quando quid obscurum loquitur seipsum iterum interpretatur Whensoeuer Paul doth speake any thing obscurely he doth alwayes expound himselfe So saith Saint Augustine Magnifice igitur salubriter c. that is The holy Ghost hath so excellently and holesomely tempered the holy Scriptures that with plaine places he doth put away hunger and with obscure places take away lothsomnesse For there is nothing gathered from those hard places which is not to be found most plainely vttered in others So Saint Basil saith Quae ambigua sunt tectè dicta esse in quibusdam diuinae scripturae locis videntur ea ab alijs locis manifestis declarantur that is What things be doubtfull or seeme to be couertly spoken in some places of the holy Scripture the same are expounded by other plaine places Againe Ecce nunc audi ipsam seipsam declarantem scripturam Behold now heare the Scripture expounding it selfe So also saith Irenaeus Ostensiones quae sunt in scripturis non possunt ostendi nisi ex scripturis that is The expositions which be in the Scriptures cannot be shewed but out of the Scriptures So Theodoritus saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou needest no strange exposition For
the Euangelist expoundeth himselfe So Hilarius saith Dictorum intelligentia aut ex praepositis aut ex consequentibus expectetur that is The vnderstanding of the sayings is to be looked for either of those things which goe before or those that follow after So Clemens saith Ex ipsis scripturis sensum capere veritatis oportet From the Scriptures themselues we must take the sense and exposition of truth Finally so Pope Pius the second Ab ipsa scripture recipiendus est sensus veritatis that is The vnderstanding of the truth is to be receiued from the Scripture it selfe Now how carefully and diligently we endeuour to doe this that is to expound the holy Scriptures truely and sincerely by the Scriptures themselues God knoweth our writings and sermons doe shew and the consciences of those that reade and heare them can witnes with vs. And this is also an argument hereof that you cannot bring forth any places of the Scriptures which we falsely expound or seeke violently and wickedly to wrest from the true and simple sense of the holy Ghost contained in the holy Scriptures The which this cauiller should haue done and thereby declare how we builde our faith vpon priuate and false expositions But let vs see and examine his proofe of his Minor which is that because we builde not our faith vpon the exposition of the Church the Fathers or Councels therefore we builde vpon our owne priuate expositions I answere that although we reuerence the iudgement of the true Church of God the holy Fathers and Councels yet by this that I haue before alledged it plainely appeareth that we are to fetch the sense and exposition of the Scriptures not from them but from the Scriptures themselues And whereas you by the Church doe meane the Romish Church I will shew hereafter that she hath corrupted and falsely expounded the Scriptures As touching the Doctors we are not bound vnto their expositions which sometimes be not sound and sometimes differ among themselues Yea Cardinal Caietanus plainely auoucheth this and doubteth not to bring sometimes senses and expositions to the Scriptures which be not in all the Doctors His words be these Nullus itaque detestetur nouum sacrae scripturae sensum ex hoc quod dissonat à priscis doctoribus Sed scrutetur perspicacius textum ac contextum scripturae siquadrare inuenerit laudet Deum qui non alligauit expositionem scripturarum sacrarum pristorum doctorum sensibus c. that is Let no man hereupon detest or dislike a new exposition of the holy Scripture because it dissenteth from the ould Doctors But let him more sharpely search the text and Coherence of the Scriptures and if he finde it to agree therewith let him praise God who hath not bound the exposition of the holy Scriptures to the senses and expositions of the ancient Doctors Yea Bishop Fisher a great patrone of the Popes doubteth not to affirme that many things in the Gospel and other Scriptures be now more exactly discussed and more plainely vnderstoode then they were of old time of the Fathers and that there be yet many obscure and hard places which will be much better vnderstoode of the posteritie whereby it appeareth that his Iudgement was that the exposition of the Scriptures is not to be tyed vnto the Fathers and then much lesse to the Councels which doe not expound in order the bookes of the Scriptures as the Fathers did but onely examined some places and discussed some Doctrines which were in controuersie Moreouer whereas Saint Augustine in his foure bookes de doctrina christiana entreateth largely of the exposition of the Scriptures and giueth many good and learned lessons concerning the same and namely seuen rules of Ticonius the Donatist which he commendeth and calleth them keyes to open the Scripture neither he nor Ticonius doe make mention of these rules which the author of this pamphlet doth here set downe nor referre vs vnto them Therefore these be new coined rules of your owne voyde of the testimonie of antiquitie But that the Christian reader may see who they be that builde their faith vpon priuate and false expositions of the Scripture let vs come to the examination of some particular places of the Scripture and see who they be that follow priuate and false expositions The wordes of our Sauiour Christ drinke ye all of it they expound that Christ spake them onely to his Apostles which as they terme them were priests and therefore this bindeth priests to drinke of the Cup but not the lay people So saith Iohn Fisher the Bishop of Rochester Bibite ex eo omnes Quae verba proculdubio solis erant dicta sacerdotibus quibus potestas tum fuerat collata conficiendi sacramenti nimirum hijs verbis hoc facite in meam commemorationem that is Drinke all of this which words without all doubt were spoken onely to priests to whom power also was giuen to make the Sacrament that is by these words doe this in remenbrance of me The same in effect wrote Cardinall Hosius Doctor Harding Andradius Aeneas Siluius and others This exposition although peraduenture it wil not be counted priuate for that it is maintained by so many great men yet it is a very false absurd exposition and easily to be discerned by any simple man For if these words Drinke ye all of it were spoken onely to priests then likewise these Take ye eate ye were spoken onely to priests And so by your wise exposition as none but priests by these words are bound to drinke of the Cup so none but priests are bound to take and eate the bread as it was the manner and custome of the common people in Liuonia not to receiue this Sacrament at all as Gerson writeth But if our Sauiour Christ did speake the one to all both priests and people why not theother If the one doe binde all why not the other Moreouer Saint Paul deliuering to the Corinthians the Supper of our Sauiour Christ according to the institution which he had receiued of Christ deliuered not onely the breade but also the Cup to the whole Church of Corinth which I suppose you will not say were all priests This Cup is the new Testament in my bloud As often as ye shall eate this breade and drinke this Cup ye shew the Lords death till he come Wherefore whosoeuer shall eate this bread and drinke the Cup of the Lord vnworthily shall be guiltie of the bodie and bloud of the Lord. Paschasius expoundeth these words thus Bibite ex hoc omnes hoc est tam ministri quam reliqui credentes that is Drinke ye all of this that is to say both ministers and the rest that beleeue The glosse as it is alledged by Cassander thus Bibite ex hoc omnes scilicet sine personarum acceptione that is Drinke ye all of this that is all without respect of persons So doth
translators which he seeketh so much to discredite As for Gregorie Martines pregnant proofes in his discouerie they belong agoe effectually and learnedly confuted by D. Fulke to this day stand vndefended And therefore vntil you haue answered the same you may be ashamed to brag of his pregnant proofs which were so weak and cauils so greate many that he rather discouered his owne folly then discredited our translators What Master Broughton writeth concerning our translation I doe not know neither do I greatly care yet this I say although that our translations were made in the feare of God to profit Gods Church and people according to the measure of the grace of God bestowed vpon the laborers in that holy worke be voyd of wilful corruptions either for doctrine or manners yet I do not thinke them to be voyd of imperfections in respect of proprietie of words and phrases wherein they may be some what reformed and amended And hard it is to haue a translation so exact and perfit but that some such imperfectnes may be in it which yet be not repugnant either to holy doctrine or good life And for asmuch as this man of malice would faine if he could discredit our translations and cause the Reader to doubt of the truth of them I will shew not onely the good Christian but also the Romish Catholike that hath vnderstanding of the Latine tongue how he may discerne and know the truth and faithfulnesse of our translations and so not to rely vpon the credit of our Ministers There is a Latine translation of the old Testament made from the Hebrew very well and learnedly by Sanctos Pagninus an Italian and a dominicke Frier a man excellently learned in the Hebrew tongue for I will giue him and his worke their due and deserued praise and commendation and not doe as this libiller and his fellowes vse to doe who of enuie and malice wherewith their harts be infected and possessed cannot giue a good word to any thing we doe though it be neuer so good and godly This translation he did dedicate to Pope Clemens the seuenth Let the Reader compare our translations especially of the latter editions with the said translation and see whether in any substantiall matter of faith and life he can finde any corruptions and any great and notorious dissensions from the same And the like I may say of Erasmus translation of the new Testament dedicated to Pope Leo the tenth and allowed by him Let I say the Reader compare our translations with these and although he may finde some difference in words and phrases yet in matters of substance which concerne either the doctrine of faith or precepts of good life I am sure he shall finde a goodly and godly harmonie and agreement to his comfort and contentation And lastly I wil offer to this challenger who offereth challenge of disputation with vs and to al his partakers that for one fault of moment or weight that they shal finde in our translations especially as I said of the latter editions wherein they differ from the originall fountaines of the Hebrew and Greeke I will vndertake to finde fixe yea ten greater and fouler in that vulgar Latine translation which the councell of Trident hath most absurdly confirmed and made authentical And therefore let neither the godly Christian Reader nor the seduced Catholike be disswaded from reading of our translations nor doubt of the truth of them But this hath been in all ages the drift of the Diuell to secke to discredite and diffame those godly men that haue labored in Gods vineyard and haue indeuored to translate his holy word to the comfort and saluation of his elect and chosen people How Saint Hierome of old and Erasmus of late were vsed I haue elsewhere shewed So this cauiller dealeth now with that blessed man of God and constant Martyr of Iesus Christ Master Tindall who as he did patiently and constantly beare and abide their furious crueltie and confirmed the truth of God which he had taught with the shedding of his bloud in flaming fire so he needeth not my defence Who was a man of such mortification and godly life that I haue knowne some of great credite and authoritie that knew him and liued with him at Antwerpe that would say of him that if a man could be like God it was Tindall I doubt not but he was indued with much more godlines then a hundreth of your Popes whom their owne friends and fauorers call for their horrible wickednes Monstra Portenta Monsters of mankinde But he that iustifieth the wicked and he that condemneth the innocent euen they both are abomination to God That all men may erre we doe confesse Omnis homo Mendax that is all men be liers and generall councels which consist of men may erre and haue erred we doe not doubt But of this it shall be impertinent to speake at this present I will onely now retort your argument vpon you Whosoeuer relyeth his faith vpon man hath no faith but all English papists that vnderstand not the Hebrew Greeke and Latine and reade the Remish translation rely their faith vpon man videl the translator of that Testament ergo all such English papists haue no faith The like may be said of them that reade the Latine which rely their faith vpon the councell of Trent who were men Againe whosoeuer relyeth his faith vpon man hath no faith all papists rely their faith vpon the Pope who I trow is a man ergo all papists haue no faith And this shall suffice for answere to your third article The Pamphlet The Protestants know not what they beleeue 4. Article THe Protestants know not what they beleeue nor why they beleeue that they know not why they beleeue I haue shewed before For that the ground of their beleefe is not the authoritie of Scripture of councels of Doctors nor of the Church but their owne fancie And that they know not what they beleeue is manifest because they haue no rule whereby to know what is matter of faith and what is not Some will limit their beleefe to their creede saying that nothing ought to be beleeued which is not in the Apostles creed But then I would demaund of them whether that we ought to beleeue that the Scripture is the word of God that baptisme is a Sacrament that in the Eucharist is the bodie of Christ by faith to what article should these be reduced seeing they are not contained in the creed or how shall we know infallibly how these be matters of faith since they are not contained in the creed others deny some articles of their creed also for the Protestants deny three articles of our creed and the puritans fiue The first is the Catholike Church Credo ecclesiam sanctam Catholicam I beleeue the holy Catholike Church the which in very deede they doe not beleeue because Catholike is vniuersall and so the Church of Christ which we are bound
simpliciter praesertim cùm habeamus omnem exactissimā trutinam gnomonem ac regulam diuinarum 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 Therfore I request and beseech you all to leaue and forsake what seemeth good to this or that man of these matters search ye al these things by the Scriptures The same Chrysostom hath these words Vides in quantum absurditatē incidunt qui diuinae scripturae canonem sequi nolunt sed suis cogitationibus permittunt omnia i. Thou seest into how great absurditie 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 praedictas regulas Apostolica scripta nos docuerunt vt prorsus non opinemur catholicum quod apparuerit praefixis sententijs contrarium that is we beleeue that that is sufficient enough whatsoeuer according to the foresaid rules the writings of the Apostles haue taught vs so that we doe not at all iudge that to be Catholike which shall appeare to be contrarie to the foresaid rules Beda hath an excellent saying hereof which is recorded in Gratians decrees Nobis sacris literis vnica est credendi pariter viuendiregula praescripta that is The onely rule both of faith and also of life is prescribed vnto vs in the holy Scriptures This rule we haue and will you say this is no rule If you haue a better rule let vs know it And whereas you would haue the councels doctors and Church the rule of our faith and life bring such like plaine places out of the Scriptures and doctors for the proofe of it and then we will yeeld vnto you As touching the Apostles creede we acknowledge it to be abriefe abridgment of the especiall and principall points of Christian faith and doctrine yet there be some truthes which are not particularly expressed in the same But whereas you say or rather falsely slaunder that the Protestants denie three articles of our creede and the Puritanes fiue I say that you affirme much and proue little But first you might well enough haue forborne this distinction of protestants puritanes for although some haue differed in some outward matters concerning ceremonies externall orders in the Church yet these all greatly agree and consent in all points of the doctrine of faith and Articles of Christian Religion Neither doe I know any that so well deserue this name of Puritanes as you who glorie that you after baptisme be pure from all sinne and for actuall sinnes after committed can make so full satisfaction to God for them that he can request no more of you as hereafter I will shew and therefore it be you that may well be called Puritanes of whom that saying of Salomon may be well verified There is a generation that are pure in their owne conceit and yet are not washed from their filthines But let vs come to the examination of your proofe of this your absurd and slaunderous assertion The first you say is the Catholike Church Credo Ecclesiam sanctam Catholicam Doe wee denie this Article Why doe wee then not onely print it and rehearse it in our Creede but also expound it in our preachings and Catechising I haue said before that which may seeme sufficient concerning this matter and article yet the better to satisfie the Christian Reader and to stop the mouth of this malicious accuser I say againe that by the holy Catholike Church mentioned in the Creede is meant the companie of all Gods elect and faithfull people whom he calleth iustifieth and sanctifieth to be vessels of his mercie and heires of his kingdome of glorie which is the bodie of Christ and he the head the spouse of Christ and he the bridegrome the house of Christ and he the foundation the flocke of Christ and he the shepheard And this Church wee confesse to be Catholike that is to say vniuersall both in respect of time for that it consisteth of al them that are written in the booke of life which haue been from the beginning of the world and shall be to the end therof and also of place for y t it is not now contained in any one countrie but as S. Peter saith In euery nation he that feareth God and worketh righteousnes is accepted with him and is a true mēber of this Catholike Church That this is the holy Catholike Church which we confesse beleeue whereof the prophane wicked hypocrites and reprobates be no part besides that which I haue said before I will further proue it by the holy Scriptures and ancient Fathers Saint Paul saith Let vs follow the truth in loue and in all things grow vp vnto him which is the head that is Christ by whom all the bodie being coupled and knit together by euery ioynt for the furniture thereof according to the effectuall power which is in the measure of euery part receiueth increase of the bodie vnto the edifying of it selfe in loue Againe Christ loued the Church and gaue himselfe for it that he might sanctifie it and clense it by the washing of water through the word that he might make it to himselfe a glorious Church not hauing spot or wrinkle or any such thing but that it should be holy and without blame These things belong only to the elect people of God who shall raigne with him in his eternall kingdome of glorie For they only be the bodie of Christ knit together in him sanctified here to be without spot or blemish hereafter The Apostle to the Hebrues saith Whose house we are if we hold fast that confidence and that reioycing of hope vnto the end Where hee sheweth that they belong to the house of God which is the Church of the liuing God the pillar and stay of truth which vnto the end hold fast their confident faith and hope of Gods glorie wherof they reioyce which belongeth onely to the faithfull and chosen children of God This is that Church whereof he speaketh after But ye are come vnto the mount Sion and to the citie of the liuing God the celestiall Ierusalem and to the companie of innumerable Angels and to the assemblie and congregation of the first borne which are written in heauen and to God the Iudge of all and to the spirits of iust and perfect men To whom can these things pertaine but only to the Ierusalem which is aboue
was neuer accursed of his Father but he bare in his body and soule the curse that was due to our sinnes to deliuer vs from the curse of God and to purchase to vs the blessing of God But these men who otherwayes are so full of curious distinctions doe herein erre because they doe not with Saint Augustine put a difference betweene that which appertained to Christs owne person and that which he suffered in the person and place of vs the which if this writer or rather slaunderer had done he might haue abstained from these his blasphemous collections of his owne and not our assertions As if Christ had despaired of his Saluation or God had hated him c. Whereunto I answere that Christ was farre from such despaire which properly is a sinne in the reprobate and not a punishment of Gods iustice And we hould that our Sauiour Christ suffered in our person and for vs those torments which are righteous punishments of Gods iustice against sinne and not such as properly bee sinnes in the deuils and in wicked and reprobate men as are despaire and hatred of God And therefore we confesse with our mouthes and beleeue with our harts that Christ was neuer hated of his Father but alwayes the deerely beloued Sonne of God in whom he was alwayes well pleased But he hated sinne the which as man had committed so in mans nature Gods iustice was to be satisfied The which for that corrupt and sinfull man was not able to performe the Sonne of God as I said became our surety tooke vpon him our nature and in the same hath suffered vpon the crosse the punishment of Gods anger due to our sinnes and thereby hath satisfied Gods iustice pacified his anger and purchased his loue and mercie to all those that truly beleeue in him And so Christ was tormented with anguish of minde not for his sinnes as you falsely gather but for our sinnes which hee bare in his bodie and soule vpon the crosse and God was not enemie to God but enemie to our sinnes which were imputed to Christ that his satisfaction and righteousnes might be imputed vnto vs. To conclude we beleeue that Christ suffered vpon the crosse those punishments of sinne which proceede from Gods iustice and be no sinnes which in some sense may be called the paines of hell because that as Christ by his Deitie ouercame them and it was impossible for him to be held and ouercome of them so the diuell and the reprobate shall eternally indure them And this is no desperate doctrine but a most comfortable doctrine to assure vs that in Christ Gods iustice is satisfied our sinnes are discharged hell is conquered and wee from it be deliuered So that we may with the Apostle say O death where is thy sting O hell where is thy victorie The Pamphlet The Protestants haue no meane to determine controuersies and abolish heresies 5. Article AS the Protestants neither know what they beleeue nor why they beleeue so haue they no meanes in their Church to settle them in vnitie of beleefe nor to determine controuersies nor to abolish heresies as hath the Catholike Church for our Sauiour Christ by his diuine prouidence did foresee that heresies were to arise in his Church as his Apostle S. Paul doth warne vs the which as plagues were to infect his flocke and therefore he not onely forewarned vs of them but also gaue vs meanes how to preuent and extinguish them He willed vs to heare his Church if we would not be accounted as Etlmicks and Publicanes He ordained Pastors and Doctors lest we should be carried away with euery blast of vaine doctrine He promised to the Church the assistance of the holy Ghost in such sort as they which would not heare her would not heare him The Catholikes therefore beleeuing certainly that the Church cannot erre that the generall Councels cannot deliuer false doctrine that the Pastors and ancient Fathers with ioynt consent cannot teach vntruths when heresies spring vp presently with the voyce of the Church plucke them vp euen by the rootes and so euer hath practized and after this manner hath ouerthrowne al encounters false opinions and errors which the diuell by his ministers euer planted or established in the world and so they haue been freed from all braules and quarrels in matters of religion But the Protestants admitting the sole Scripture as vmpire and Iudge in matters of controuersies allowing no infallible interpreter thereof but remitting all to euery mans priuate spirit singular expositioÌ„ cannot possibly without error winde themselues out of the laborynth of so many controuersies wherewith they are now inâ—â—â—gled and intricated And the irreconciliable iarres betâ—ixt them and the Puritanes in essentiall points of faith giue sufficient testimonie that they will neuer haue an end or can haue an end holding those grounds of opinion which they obstinately defend And finally they haue no argument to prooue that they haue the true Church true religion true faith which all heretakes which euer were will not bring to condemne the Church as well as they For example they alleage Scriptures so did the Arrians they contemne Councels the Arrians did not regard them they challenge to themselues the true interpretation the same did all heretikes to this day And to conclude they call themselues the little flocke of Christ to whom God hath reuealed his truth and illuminated them from aboue all which the Donatists with as good reason and better arguments did arrogate vnto themselues The same I say of Pelagians Nestorians Eutychians with all the rabble of other damned heretikes And to conclude these articles of faith I say that if the principles of the Protestants religion be true S. Paul himselfe exhorteth vs to infidelitie which I proue thus Whosoeuer exhorteth vs to doubt of that which we are bound to beleeue by faith exhorteth to infidelitie But S. Paul doth exhort vs to doubt of our saluation which we are bound to beleeue by faith according to the Protestants religion Ergo S. Paul exhorteth vs to infidelitie The Maior is plaine for to doubt of matters in faith is manifest infidelitie because whosoeuer doubteth whether God hath reuealed that which indeede he hath reuealed being sufficiently proposed as reuealed vertually doubteth whether God saith truth or lieth The Minor is proued by the testimonie of S. Paul Cum timore tremore salutem vestram operamini With fears and trembling worke your saluation All feare whether it be filiall feare or seruile feare includeth doubt the one of sinne the other of punishment Answere AS it is false that wee neither know what wee beleeue nor why wee beleeue as hath been before sufficiently shewed so is it no lesse false which is here boldly affirmed but faintly proued That we haue no meanes in our Church to settle vs in vnitie of beleefe to determine controuersies and to abolish herefies We haue the word of God which wee acknowledge to be the onely touchstone
c. If any shall say that it is necessarie for euery man to the obtaining of remission of sinnes to beleeue certainly and without doubt of their owne infirmitie and indisposition that their sins be forgiuen them be he accursed But more plainly and pregnantly doe the Doctors of Louaine lay downe this doctrine of doubting Fides qua quis firmiter credit certò statuit per Christum sibi remissa esse peccata seque possessurum vitam aeternam nullum habet in Scripturis testimonium imo eisdem aduersatur that is The faith whereby a man doth firmely beleeue and is certainly assured that his sinnes by Christ be forgiuen him and that he shall possesse eternall life hath no testimonie in the Scripture yea is contrarie vnto them Hereupon I conclude by this writers owne reason that the Papists in maintaining this doctrine of doubting teach infidelitie But whereas these Louainian Doctors say that this doctrine of the certaintie of forgiuenes of our sinnes by Christ and of our possession of eternall life is not testified in the Scriptures but contrarie to them how false this is I referre it to be tried by these places here following They that trust in the Lord shall be as mount Sion which cannot be moued but remaineth for euer Being iustified by faith we haue peace towards God through our Lord Iesus Christ by whom also through faith we haue had this accesse vnto his grace wherein wee stand and reioyce vnder the hope of the glorie of God Ye haue not receiued the spirit of bondage to feare againe but ye haue receiued the spirit of adoption whereby we cry Abba Father The same spirit beareth witnes with our spirit that we are the children of God Who shall lay any thing to the charge of Gods chosen it is Christ that iustifieth Who shall condemne c. Who shall separate vs from the loue of Christ shall tribulation or anguish or persecution or famine or nakednes or perill or sword c. I am perswaded that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come neither height nor depth nor any other creature shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. It is God which stablisheth vs with you in Christ and hath annointed vs who hath also sealed vs and hath giuen the earnest of the spirit in our hearts In whom also ye haue trusted after that ye heard the word of truth euen the Gospell of your saluation wherein also after ye beleeued ye were sealed with the holy spirit of promise which is the earnest of our inheritance c. Let vs therefore goe with confidence or boldnes vnto the throne of grace that wee may receiue mercie and finde grace to helpe in time of neede So God willing more abundantly to shew vnto the heires of promise the stablenes of his counsell bound himself by an oth that by two immutable things wherein it is impossible that God should lie we might haue strong consolation which haue our refuge to lay hold vpon that hope that is set before vs which hope we haue as an ancre of the soule both sure and stedfast and it entreth into that which is within the vaile c. Let vs draw neere with a true hart in assuraÌ„ce of faith our hearts being pure from an euill conscience and washed in our bodies with pure water let vs keepe the profession of our hope without wauering for he is faithfull that promised Therfore by faith that by grace the promise might be sure to all the seede And he not weake in the faith considered not his owne bodie which was now dead being almost an hundred yeeres old neither the deadnes of Saraes wombe neither did he doubt of the promise of God through vnbeleefe but was strengthened in the faith and gaue glorie to God being fully assured that he which had promised was able to doe it and therefore it was imputed to him for righteousnes Hereunto I will adde to the confuting of this doctrine of doubting two or three sayings of the Fathers Chrysostome saith Spes humana subinde intercidit sperantem pudore afficit Nostra verò eiusmodi non est sed firma immobilis perdurat c. that is The hope that is had in man sundrie times falleth away and shameth him that hopeth but our hope is not such but abideth firme and vnmoueable Augustine saith Gaudium ergo nostrum fratres nondum est inâ—e sed iam in spe Spes autem nostra tam certa est quasi iam res perfecta sit 1. Our ioy O brethreÌ„ is not as yet in possession but in hope And our hope is so certaine as though the thing were alreadie done Bernard saith Ergo aut dixi fides ambiguum non habet aut si habet fides non est sed opinio Faith hath no doubting or if it haue it is not faith but an opinion Hereby the indifferent reader may see both how false this desperate doctrine of doubting is against the which Ambrosus Catherinus an Archbishop a great doer in the Councell of Trent did earnestly write and also that the Papists by this principle of their doctrine teach infidelitie And withall let him consider whether is a more true godly and comfortable doctrine to beleeue by faith our saluation or to be vncertaine and to doubt therof as they teach But now let vs see how S. Paul exhorteth vs as this man saith to doubt of our saluation He saith Cum timore tremore salutem vestram operamini which is thus translated With feare and trembling worke your saluation This text was alleadged by hearesay and not by sight For this worthie writer who so highly thinketh of himselfe and so greatly disdaineth others quoteth in the margent 1. Cor. 2. whereas it is not in that chapter nor in all that Epistle but it is Philip. 2. 12. But the fault hereof will be laid vpon the Printer Yet that the Printer should so much erre and set 1. Cor. 2. for Philip. 2. it is not likely And that this error is not of the Printer but of this mans fine memorie it may hereby appeare y t it is not in the vulgar editioÌ„ which they both do and are bound to follow cum timore but cum metu Hereby the reader may see with what care these men alleage the Scriptures not looking vpon the words nor considering the simple sense and meaning but snatching at the words and wresting them contrarie to the purpose and meaning of the Apostle Whose intent is not to teach the Philippians that they be saued by their workes which is contrarie to his doctrine in many other places but to disswade them from carelesse securitie and to exhort them to walke in good workes and to runne on the race of their life in the feare of God vntil they
that are defiled and vnbeleeuing is nothing pure but euen their mindes and consciences are defiled Christ our Sauiour saith Doe men gather grapes of thornes or figges of thistles and a corrupt tree bringeth forth euill fruite Whatsoeuer is not of faith is sinne and without faith it is impossible to please God Here of we conclude that euen those workes which God hath commaunded and commended to vs in his word being done by the vngodly and reprobate be so corrupted by their infidelitie and wickednes that they bee not acceptable but rather abominable before God So saith Saint Augustine Sine qua fide quae videntur bona opera in peccata vertuntur that is Without faith those workes which seeme to be good are turned into sinne Saint Ambrose saith Sine cultu veri dei etiam quod virtus videtur esse peccatum est nec placere vllus deo sine deo potest that is Without the worship of the true God euen that which seemeth to be vertue is sinne neither can any please God without God Anselme saith Omnis vita infidelium peccatum est nihil bonum sine summo bono i. The whole life of the vnfaithfull is sinne and there is nothing good without the chiefest good which is God By this the Christian reader may sufficiently see how false the doctrine of the Papists and namely of our fine and delicate Iesuites is who teach as their proctor Andradius one of that coate blusheth not to auouch that all actions of those which bee voyde of the true knowledge of God bee not sinne yea that they may doe workes defiled with no fault but worthie of great praise and that we are not to thinke that all the workes of them which be voyd of faith do so displease God that they be crimes worthie eternall punishments Let the godly reader compare these sayings of this Iebusite with those alledged before out of the Scriptures and ancient Fathers and discerne which is more sound and agreeable not to the blinde reason of man but to the will of God reueiled in his word Secondly concerning the workes of there generate that belong to Gods election and mercie we say that although they be done with imperfection and not so fully with their whole soule hart and minde as they should be but carrie the touch of mans corruption and are not able to abide the strict streight iudgement of God yet because they proceede from harts purified by faith and sanctified in some measure with Gods holy spirit they please God and the imperfections of them being pardoned in Iesus Christ they bee accepted for pure and holy Christ saith A good tree bringeth forth good fruite to the pure are all things pure The prayer of the righteous is alwayes acceptable to God The faithfull be an holy priesthoode to offer vp spirituall sacrifices acceptable to God by Iesus Christ To doe good and to distribute forget not for with such sacrifices God is pleased This therefore is a falsely which this man with a brasen brow affirmeth that fasting praying and almes deedes according to our religion be deadly sinnes These workes be commaunded of God who commaundeth no sinnes We say that the corruption of our nature which is but in part and imperfectly regenerate in this life doth creepe into them and therefore they be not so purely perfectly done of vs as God requireth whereby we acknowledge that euen the best workes we doe had neede of Gods mercie So Saint Augustine saith Vae etiam laudabili vitae hominum si remota misericordia discutias eam that is Wo be to the laudable life of man if thou O God examine it without mercie Now what reasonable man will reason or imagine vs to reason thus that because we doe good workes not so purely and perfectly as Gods righteousnesse requireth and deserueth that therefore good workes as prayer almes deedes c. be deadly sinnes or are to be auoyded of vs. But let vs come to examine the proofe of your Minor or second proposition You say that according to our religion and common exposition of this text of Scripture we are made all as vncleane and all our iustices are like a stained cloth the best workes we can doe are infected with deadly sinne and deserue eternall damnation and therefore to be auoided We indeed expound this place not only of wicked hypocrites but also of the regenerate and faithfull and say that all our owne righteousnesse of works is so stained with the corruption of our sinfull nature that it is not able to stand before Gods iudgement seate nor abide his seuere triall and examination For when wee haue done all those things which are commaunded vs we must say that we are vnprofitable seruants And if thou O Lord streightly markest iniquities O Lord who shall stand and therfore we must pray and say Enter not into iudgement with thy seruant for in thy sight shal none that liueth be iustified And with Daniel we say O Lord vnto vs appertaineth open shame to our Kings to our Princes to our Fathers because we haue sinned against thee yet compassion and forgiuenes is in the Lord our God Whereupon we acknowledge that our Iustice and righteousnesse consisteth not in the perfection of our vertues but in the forgiuenes of our sinnes Bernard thus expoundeth and applieth the place of Esay Nostra si qua est humilis iustitia recta for sitan sed non pura nisi forte meliores nos esse credimus quà m patres nostros qui non minus veraciter quà m humiliter aiebant omnes iustitiae nostrae tanquam pannus menstruatae mulieris Quomodo enim pura iustitia vbi adhuc non potest culpa deesse i. Our humble or base iustice if it be any is peraduenture right but not pure vnles we beleeue our selues to be better than our Fathers who no lesse truly then humbly said all our righteousnesse is as the cloth of a menstruous woman for how can righteousnesse be pure where sinne as yet wanteth not And againe Sed quid potest esse omnis iustitia nostra coram Deo Nonne iuxta Prophetam velut pannus menstruata reputabitur si districtè iudicetur iniusta inuenietur omnis iustitia nostra i. What can all our iustice be before God Shall it not according to the Prophet be reputed like the cloth of a menstruous woman and if it be streightly iudged all our iustice shall be found to be vniust How you expound this place I know not belike you satisfying Gods iustice so fully with your owne pure workes that he can aske no more of you as I alleaged before out of Bishop Fisher thinke that this place is not to be vnderstood of you and your iustice which is pure and perfit but of the iustice of Lutherans Caluinists and such other prophane persons Wherein take you heede that you shew not
your selues to be of them whom Christ came not to call who saith I am not come to call the righteous that is to say them that be puffed vp with a vaine and false perswasion of their owne righteousnesse but sinners to repentance And that they whom you disdaine and despise as Publicanes and harlots goe not before you into the kingdome of God We take vpon vs the person of the Publican in acknowledging our owne vilenes and vnworthines and in respect thereof are abashed to lift vp our eyes to heauen but flee in all our workes to Gods mercie and are content that you with the Pharisce glory of your owne workes merits and righteousnes Salomon saith as I haue before alleaged There is a generation that are pure in their owne conceite and yet are not washed from their filthines Now briefly to answere your syllogisme I reason thus No good workes are to be auoyded but fasting prayer and almes deedes being commanded of God and proceeding from faithfull hearts are by our doctrine good works Ergo they are not to be auoyded but diligently in the feare of God to be vsed of vs but the corruptions of our sinfull nature which creepe into them are to be auoided and resisted and we are to pray vnto God in mercy to pardon them And so we may be assured that as in mercy through Christ he hath accepted of vs so he will in like mercie accept our workes as pure and perfit in Christ Iesus Now I will retort your reason vpon your owne head in this sort Euery man is bound vpon paine of eternall damnation to auoide all sinne but fasting praying and almes deedes as they be vsed by Papists to make satisfaction to God for their sinnes and to merite and purchase heauen be sinnes Ergo fasting prayer and almes deedes done in such sort are to be auoided The Minor or second proposition I proue thus He that attributeth that to his workes which is proper and peculiar to Iesus Christ sinneth grieuously but to make satisfaction for our sinnes appertaineth onely to Iesus Christ Ergo he that attributeth the same to his workes grieuously sinneth But I shall haue occasion hereafter more largely to handle this matter therefore now I omit it and so I will also the quotations of Luther Caluine and Melanchthon set in the margent for that they deliuer no other doctrine but that which I haue before declared the which I nothing doubt but it is so sound that it will indure and abide this mans hammer The Pamphlet The Protestants either haue no faith at all or ly most damnably in denying that a man assisted by Gods grace can keepe the commaundements 3. Article WHosoeuer knoweth God keepeth his commaundements But all true Protestants know God Ergo all true Protestants keepe his commaundements The Maior is expresse Scripture qui dicit se nosse deum mandata eius non custodit mendax est in eo veritas non est He that saith he knoweth God and keepeth not his commaundements is a lyer and truth is not in him The Minor no Protestant doubteth of for this knowledge of God is nothing else but a liuely faith wherewith all zealous Protestants as they say are indewed Hence from manifestly it followeth that either the most zealous Protestants lacke a liuely faith and so are Infidels or if they haue a liuely faith and deny that they keepe or can keepe Gods commaundements they are damnable lyars if they chuse the first they are Pagans Heretikes or Iewes if they take the second they are damnable seducers and impostors in religion and consequently their faith is false Answere THis syllogisme according to Saint Iohns meaning is wholy true The Apostles purpose is to shew that the knowledge of God in the faithfull ought not to be idle but effectuall and fruitfull in godlinesse and holy obedience working a care and conscience in them to keepe Gods holy commaundements by diligent endeuouring both to auoyd all wickednesse which he forbiddeth and to yeelde that holy obedience which he requireth The which they that doe not but liue prophanely wallowing in wickednesse and committing vngodlinesse with greedinesse and yet make a profession of the knowledge of God as too many do their profession and knowledge is in vaine For as Saint Iames saith if any seeme religious and refraineth not his tongue but deceiueth his owne hart that mans religion is in vaine So if any seeme to haue the knowledge of God and liueth loosely and wickedly hauing no care to frame his life to the obedience of Gods commandements his religion profession and knowledge is in vaine For not euery one that saith vnto me Lord Lord shall enter into the kingdome of heauen but he that doth my fathers will which is in heauen But your meaning is that by keeping of Gods commandements is vnderstood an absolute and perfit fulfilling of them in yeelding without any transgression at all that full and perfect righteousnes which God commaundeth The which neuer did any man yeeld but only the man Iesus Christ who neuer did sinne and in whose mouth was neuer guile This your doctrine of the perfect fulfilling of Gods law in this life is false and you in maintaining of it shew your selues to be blind and proud Pharisies not knowing either the perfect righteousnes of God nor the corruption of our nature against the which I reason thus Whosoeuer sinneth transgresseth and breaketh Gods law and commaundements but all men doe sinne therefore all men transgresse and breake Gods lawes and commaundements The first proposition is manifest for S. Iohn saith Sinne is the transgression of the law The second proposition cannot with any face be denied Salomon saith There is no man that sinneth not Saint Paul saith All haue sinned and are depriued of the glorie of God Saint Iames saith In many things we sinne all Saint Iohn saith If we say that we haue no sinne we deceiue our selues and the truth is not in vs. Moreouer S. Paul saith As many as are of the workes of the law are vnder the curse for it is written Cursed is euery one that continueth not in all things which are written in the booke of the law to doc them Where Saint Paul doth reason after this sort Whosoeuer doth not continue to doe all that is written in the booke of the law are vnder the curse but there is none that continueth to doe all that is written in the booke of the law Ergo there is none but is vnder the curse The first proposition Saint Paul proueth by a place of the law Deut. 27. The second Saint Paul taketh as a thing graunted and not to be denied that there is no man which continueth to doe all that is written in the booke of the law to doe it the which if it be not graunted Saint Paules argument is nothing worth for it might be said that some doe fulfill the law of
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 Christum implenda erat omnis iustitia per quem solum lex poterat impleri nam maledicta erat natura humana legemque implere non potuit iuxta illud neque nos neque patres onus hoc portare potuimus that is All righteousnes was to be fulfilled by Christ by whom onely the law could be fulfilled For mans nature was accursed and could not fulfill the law according to that saying neither we nor our Fathers were able to beare this burden Againe the same Ferus saith Si nemo potest gloriari se á peccato immunem nec quisquam gloriari potest se legem seruasse cum peccatum nihil aliud sit quà m transgressio legis that is If no man can glorie that hee is free from sinne neither can any man glorie that he hath fulfilled the law seeing that sinne is nothing else but the transgression of the law Hence from it followeth that zealous Protestants want neither a liuely faith in Gods mercies nor true obedience to Gods commaundements although they vnfainedly confesse their manifold imperfections and sinnes by which they bee farre from perfectly fulfilling the law of God And now pro coronide I will requite you with another Syllogisme They that thinke they can fulfill the law of God be proud Hypocrits and Pharisees but the Papists thinke that they can fulfill the law of God yea can doe superarrogant workes I should say workes of Supererogation aboue them that the law requireth Ergo the Papists be proud Hypocrites and Pharisees The Pamphlet The most points wherein the Protestants dissent from the Catholikes tend to loosenes of life and carnall libertie 4. Article His article may be proued by a generall induction in all such matters as now the Protestants call in question First say they that man hath not free will to doe good but all goodnesse proceedeth so from grace that it lyeth not in his power neither to haue it nor resist it but of necessitie it must haue effect To what other ende tendeth this senceles doctrine and fatall fancie but to make men negligent in disposing and preparing their soules to receiue Gods grace and to rouse it vp and put it in execution after they haue it making man not much vnlike a sicke asse who neither can dispose nor prepare himselfe to seeke for his medicine but of necessitis must expect till his master thrusteth it into his throate neither after hee hath drunke it can cause it cure his disease but carelesly letteth it worke as it will Secondly they defend that men be iustified by faith alone the which solifidian portion ouerthroweth flatly true repentance sorrow for sinnes mortification of passions and all other vertues which tend to perfect reconciliation of the soule with God causing men only to procure a certaine false fantastical apprehension of Christs death and passion the which faith although they erroniously auerre cannot be seuered from charitis vertues and good workes yet both experience teacheth that it may for also few or none haue faith because few or none of them haue these workes and the Scriptures plainely proue that all faith yea and the most noble faith which hath force to remoue mountaines may be without charitie Thirdly they assure vs that faith once had can neuer be lost the which vaine securitie openeth the gap to all libertine sensualitie for if a man be certaine that he hath true faith if it be impossible he should lose it if he be secured that by it alone he shall be saued why may be not wallow in all licencious pleasures in this life and neuer doubt of glorie in the other could euer Epicurus haue found a better ground to plant his Epicurisme could euer Heliogabalus haue better patronized his sensualitie could Bacchus or Venus euer haue forged better reasons to enlarge their dominion Fourthly they say a man cannot keepe all the commaundements for what other cause I pray you but thereby to make men negligent in keeping of them to pretend an excuse of impossibilitie whensoeuer they transgresse them Fiftly why deny they the Sacrament of penance but to make men careles how they liue and neuer regard the auoyding of sinnes as though they were neuer to render an account of them to hinder that shame and blushing which men conceiue in discouering their sinnes the which are most excellent meanes to deter them from sinning another time to shuffle vp restitution and satisfaction of iniuries committed against our neighbours to draw men from remorse of conscience by burying their sinnes in eternall obliuion the sores whereof confession rubbeth and causeth Sixtly why exclude they the true and reall body of Christ from the blessed Sacrament of the altar but for that they perceiued how by the presence thereof they were deterred from sinne and wickednes for they knew well that sinfull liues consorted not with those sacred mysteries and therefore they rather resolued to banish Christ from the Sacrament then sinnes from their soules Finally for what other cause haue they ioyned a new negatiue religion wholy standing vpon negation of Sacraments ceremonies rites lawes customes and other practicall points of the catholike Church but for fasting to bring in feasting for praying playing for deuotion dissolution for religious feare of God vaine securitie for zeale and mortification a number of vaine verball sermons and to conclude for a positiue working a flat deniall almost of all points of faith and religion Answere COncerning this article I will first answere these cauils which this cauiller obiecteth to the slaundering of our doctrine as tending to loosenes of life and carnall libertie Secondly I will shew to what loosenes and wickednes of life the doctrine of the Church of Rome tendeth and what fruites or rather weeds of wickednes it hath brought fourth euen in Popes their clergie and namely in Rome that holy Citie where that holy Father resideth and whereupon he especially breatheth and blesseth He beginneth with free will wherein he neither setteth downe truely our doctrine nor the state of the controuersie which is a vsuall customewith his companions to peruert and alter the state of the question as Doctor Whitakers sheweth that Bellarmine vseth to do I wil therefore lay downe our doctrine truely as we teach concerning this matter wee beleeue that although in worldly matters concerning this life man haue wit reason and vnderstanding to know and will for the choise of good and euill iust and vniust yet in spirituall matters pertayning to eternall life and the worship of God we beleeue that mans reason is so darkened and will so corrupted that he can neither truely know loue nor couet much lesse doe and performe those things which be agreeable to Gods will and acceptable vnto his Maiestie vntill God
but I leaue them Saint Augustine faith Sine bonorum operum meritis per fidem iustific atur impius that is The wicked man is iustified by faith without the merits of good works Againe Quia sola fides in Christum mundat c. that is Because onely faith in Christ doth make cleane they that do not beleeue in Christ be voide of cleanenes He hath also often this fine saying Fides impetrat quod lex imperat that is Faith obtaineth that which the law commaundeth that is to say the law commaundeth a righteousnes of workes faith obtaineth the righteousnes of Christ which onely is able to hide and discharge all our vnrighteousnes This doctrine which this disdainfull man so much disdaineth is acknowledged of the Greeke Fathers Basil saith This is perfect and sound glorying in God when a man doth not boast himselfe for his owne righteousnes but knoweth himselfe to be voide of true righteousnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. And is iustified by only faith in Christ 〈◊〉 Chrysostome saith Nobis pro cunctis sola fides sufficiat that is Onely faith is sufficient to vs for all other things Againe Illud vnum asseuerauerim quò sola fides per se saluum fecerit that is This I may affirme that only faith by it selfe saueth Againe Rursus illi dicebant qui sola fide nititur execrabilis est hic contrà demonstrat qui sola fide nititur eum benedictum esse that is They said he that leaneth only to faith is accursed but Paul on the contrarie part sheweth that he that leaneth to faith onely is blessed Many such other places out of the Latine and Greeke Fathers I might produce but I omit them I hope he will not say that these Fathers which deliuered this doctrine of solifidian faith as he disdainfully termeth it did ouerthrow repentance mortification and all other vertues Nay this true faith which neither falsely nor fantastically but truly and effectually apprehendeth Christs death and pastion and applieth the same as a most soueraigne salue to cure all the sores of our soules is that which grueth life to repentance mortification and all other vertues For as faith without workes is dead as S. Iames saith so workes without faith are dead as Cyril and Chrysostome say And we truly auerre that this true faith in Gods mercifull promises by the which Christ doth dwel in our hearts cannot be seuered from charitie vertues and good workes as he falsely affirmeth but faintly and foolishly prooueth that it may His first reason is taken from experience because few or none of vs haue faith for that few or none of vs haue these workes How many or few of vs haue faith and good workes you are no competent iudge for to determine And therefore wee appeale from your affectionate and erronious iudgement to the true and iust iudgement of God I doubt not but before I haue ended this article to proue that we be not so void of good workes so full of abominable wickednes as your Popes and spitefull spiritualtie hath been Your second proofe you will draw out of the Scripture that all faith yea and the most noble faith which hath force to remoue mountaines may be without charitie I answere that Saint Paul speaketh not there of the faith of Gods elect but of that which is a gift to worke miracles which may be in wicked reprobates such as Iudas was and so doth Oecumenius the Greeke Scholiast expound it in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. He speaketh not of the common and Catholike faith of the faithfull but of a certaine gift of faith For there was a certaine kinde of gift which by an equiuocation was called faith So that S. Paul as he had before compared charitie with the gift of tongues and with the gift of prophesying so here he compareth it with the gift of doing miracles And as those gifts may be in the wicked seuered from charitie so also may this Some writers also in the former chapter where S. Paul saith To another is giuen faith by the same spirit do expound it of the particular faith of doing miracles As Theophilactus Non fides dogmatum sed miraculorum que montes transfert that is He speaketh not of faith of doctrine but of miracles which moueth mountaines And therefore S. Paul meaneth that if the whole faith which is in doers of miracles were in him separated from charitie as it may be he were nothing But that faith by which Christ dwelleth in the hearts of his elect neither is nor can be separated from charitie but worketh by it And therefore S. Paul in his gratulations in the beginning of his Epistles doth alwaies ioy ne them together as being such graces of Gods spirit which be neuer separated asunder Hearing of the faith which ye haue in the Lord Iesus and loue towards all the Saints To conclude this point that this doctrine doth not tend to loosenes of life we teach that they which doe not follow peace and holines shall neuer see God and that good workes are the waies wherein wee must walke to the kingdome of God and eternall life to the which they that doe not walke in them shall neuer come For without the holy Citie shall be dogs and enchaunters and whoremongers and murtherers and idolaters and whosoeuer loueth or maketh lies And although good fruites make not the tree good yet they be necessarie effects of a good tree so euery tree that bringeth not forth good fruit shall be cut downe and cast into the fire The third doctrine of ours which you vntruly charge to tend to loosenes of life is That faith once had can neuer be lost the which vaine securitie you say openeth the gap to all libertine sensualitie and hereat you make great exclamations Here I will first cleere the doctrine and afterward answere your vaine cauillations and needlesse exclamations Faith is diuers waies taken in the holie Scriptures First it is taken for the doctrine of faith or the Gospell which wee beleeue as By whom wee haue receiued grace and Apostleship to the obedience of faith among all Gentiles that is that all nations might obey the Gospell Also to the Galathians This onely would I know of you Receiued ye the spirit by the workes of the law or by the hearing of faith that is by hearing the Gospell preached So wee call the Christian faith and the Apostolicall faith In this sense faith being taken for the doctrine of the Gospell we confesse that many may know it make profession of it and historically beleeue it and yet afterwards may fall from it as Iudas and many in Asia did Secondly it is taken for that promise which wee make in Baptisme whereby wee binde our selues to professe true religion and to beleeue in God in whose name we be baptized
quenched but there remained sparkes of Gods spirit which afterwards being stirred vp and blowne by Nathans bellowes kindled and flamed to Gods glorie and Dauids eternall comfort and saluation Shall we thinke that Dauid had lost all loue of God of his law and of man was he cleane depriued of Gods spirit it appeareth by his owne words that he was not Who vpon Nathans preaching and reprouing of his sinne prayed and said Take not thy holy spirit from me Whereupon I reason thus He that was not cleane depriued of Gods spirit had not wholy lost faith and charitie But Dauid was not cleane depriued of Gods spirit therefore he had not wholy lost faith and 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 burne and to flame and as with a tree which in the winter hath neither fruite nor leafe vpon it yet it hath a sappe fallen into the roote which in the spring springeth and bringeth forth both leafe and fruite So is it with Gods holy Saints they be sometimes so ouertaken and ouercome with temptations that they seeme to be as trees without fruite withered and perished yet there remaineth a sappe of Gods spirit and grace in them which afterward riseth and buddeth forth good fruite And therefore to the second proposition of your secoÌ„d Syllogisme I say that although Dauid by those foule and fearefull offences deserued eternall death yet he did not remaine in death and although God hated those sinnes yet hee neuer hated Dauid For whom God loueth he loueth to the end and the giâ—ts and calling of God are without repentance If we loue a man and yet hate some sinne that he committeth might not God who is loue it selfe hate Dauids sinne and yet loue him and keepe some sparkes of his spirit and grace in him and so preserue as the externall life of the body so the internall life of the soule in him So that neither Dauid remained in death neither was his loue no not to Vrias altogether extinguished in him No doubt but he did loue him as his true and faithfull subiect and might loue him as the seruant of God yet in that temptation his owne selfe loue and desire to couer his owne sinne and shame did preuaile against his loue to Vrias and did draw him to doe an act which was no fruite nor effect of loue and charitie and yet did not wholy quench loue in him The Maior of your latter Syllogisme which needeth no proofe you seeke to proue by a false assertion in barely saying According to your manner but not by any place of Scripture prouing that charitie is the life of the â—oule I say that faith is the life of the soule the which I proue by these two sayings of the Scripture The Prophet Habacuk saith The iust shall liue by his faith Saint Paul saith In that I now liue in the flesh I liue by the faith in the sonne of God who hath loued me and giuen himselfe for me Let this man shew two such plaine places of Scripture to proue charitie to be the life of the soule Properly Christ is the life of our soules Saint Paul in the place before alledged saith Christ liued in me And when Christ which is our life shall appeare And our Sauiour himselfe saith I am the way the truth and the life For when wee were dead in sinnes hee hath quickned vs and at he hath restored life vnto vs so hee doth continually nourish and preserue life in vs. But this is attributed to faith because by it Christ dwelleth in vs and we by it be put into the possession of Christ and of all the benefits of his passion Concerning the place of Ezechiel because you doe not vrge it I will not stand vpon it We doubt not but men may and doe fall from God and iust actions vnto wicked and vngodly deedes and may haue a temporall faith and fall away from the grace of God But this we say that true faith in Gods elect which are sealed with the spirit of adoption and to whose spirit Gods spirit doth beare witnes that they are the sonnes of God is neuer wholy lust in them and the same spirit worketh by charitie which in them may bee cooled but neuer cleane quenched But of the losing of faith and of the coniunction thereof with charitie I haue before intreated Now to returne this argument in some sort vpon you whereas the Papists auerre that the Popes faith cannot faile I reason thus He that loseth his charitie may lose his faith the Pope may lose his charitie Ergo the Pope may lose his faith The first proposition I haue proued alreadie and haue shewed that true faith is not separated from charitie but worketh by it And most manifest it is by Saint Iames that the faith which is without charitie and good workes is dead So that if the Pope be without Charitie then hee hath but a dead faith And a dead faith is as much faith as a dead man is a man That the Pope may bee without charitie I thinke they will not deny and if they doe it may be proued by many examples Pope Iohn the twelft or as Platina reckoneth the thirteenth tooke two of his Cardinals and cut off the nose of the one and the hand of the other as witnes Platina Blondus and many others Stephanus the sixt did take the bodie of Formosus his predecessor out of the graue after he was dead put him out of his pontificall habite and put on him a lay mans attire cut off the two fingers of his right hand where with he did consecrate and threw them into Tiber. Pope Sergius the third tooke vp againe the body of the same Formosus did cut off his head as if hee had been a liue and threw the bodie into Tiber as vn worthie of buriall Boniface the seuenth tooke Iohn a Cardinall and put out his eyes Vrban the sixt of seuen of his Cardinals which hee apprehended at Nuceria tooke fiue of them put them in sackes and cast them into the Sea Innocentius the seuenth caused by Lewes his nephew certaine citizens of Rome which sought the restitution of their ancient liberties and the reformation of the Common-wealth decayed by his euill gouernment to be throwne out of windowes and so killed Alexander the sixt caused both the right hand and tongue of Antonius Mancinellus to bee cut out because hee had written an eloquent oration against his wicked and filthie life Many such other pranckes of Popes might bee alleadged which were no more fruites of