sinnes be as redde as scarlet yet shall they be made white as snow The second Conclusion VVE must confesse our sinnes one to an other when we offende one an other Which fraternall reconciliation done vpon earth God promiseth to ratifie in heaven To this confession holy writ doth seriously exhort vs in many places Si offers munus tuum ad altare ibi recordatus fueris quod frater tuus habuit aliquid adversum te relinque ibi munus tuum ante altare vade prius reconciliari fratri tuo tunc veniens offeres munus tuum If thou offer thy gift before the altar and shall remember that thy brother hath some matter against thee leave there thy offering before the altar and goe first to be reconciled to thy brother and then come and make thy offering This offering saith the glosse is the sacrifice of a good worke the altar is Christ to whome we must offer our good actions by faith And another glosse saith Vade non pedibus sed animo humili te ei prosternas in conspectu illius cui oblaturus es vel petendo veniam si praesens est Goe not with thy feete but fall prostrate with an humble heart before him to whome thou makest thy offering or aske forgivenesse if the partie be present Christ saith in an otherplace Si septies in die peccaverit in te septies in die conversus fuerit ad te dicens poenitet me dimitte illi If thy brother shall offend thee seaven times a day and shal seven times a day be converted to thee and say it repenteth me for give him Confitemini altervtrum peccata vestra inquit apostolus orate pro invicem vt salvemini Confesse your sinnes one to another saith the Apostle pray one for another that ye may be saved The third Conclusion THere is yet a third kinde of confession commended in holy writ which is a generall confession of our sinnes not onely internally before God but also externally before the ministers of his worde and sacraments but this kinde doth not include in it a total and specifical enumeration of our sinnes This manner of confession made king David before the Prophet Nathan when he reprooved him for his offences Peccaui domino I have sinned vnto the Lord saith David And the Prophet answered Dominus quoque transtulit peccatum tuum the Lord hath forgiven thee thy sinne In like manner the sinnefull woman of whome S. Luke maketh mention confessed her sinnes generally in teares signes and gestures and received incontinently absolution at Christs handes for he said vnto her Remittuntur tibi peccata thy sinnes are forgiven thee Which manner of confession is fitly described in the booke of Nehemias in the 8. and 9. chapter For when Esdras and the Levites did interpret the law vnto the people then the people acknowledging their offences and the offences of their forefathers did lament weepe confesse their sinnes before the Levites and the whole congregation and that done the Levits repeated their confession and desired pardon of God for the same So this day in the Church of England the people confesse their sinnes generally before the minister and in the face of the whole congregation Yea in Germanie they confesse such speciall sinnes as grieve and clogge their consciences for which they stand in most neede to have advise and counsell Which libertie is graunted in England also for such as list may confesse their sinnes to the minister privately and have both his advise and absolution if he finde them penitent Which confession and absolution would God it were more in practise then it is because instruction and consolation might redound vnto the penitent by vertue of the same This kinde of confession was much frequented in the primitive Church at such time as the zeale of Gods people was great and their devotion fervent then did all confesse their sinnes generally then were none commanded to confesse specifically then did Christs ministers execute their functions duely then did S. Iohn Baptist in zealous manner reproove vice extoll vertue thunder out Gods wrath and ire against wicked and impenitent sinners with all promise free pardon and remission of sinnes to all such as would lament their sinnes amend their lives reforme their manners and beleeve in Christ Iesus the innocent lambe that taketh away the sinnes of the world Then the Scribes Pharisies and great multitudes of people were inflamed with compunction at S. Iohns preaching bewayled their former lives confessed generally their sinnes and desired baptisme for the same Then the holy vessel of God S. Paul wrought great miracles by the power of God in so much that many of the faithfull came vnto him confessing their sinnes and such as had followed magicall arts brought their bookes together and burnt them in the presence of the people The fourth Conclusion THE Popish specificall enumeration of all our sinnes is both impossible to man and neither commanded by Christ nor practised by his Apostles That it is impossible to be performed by man the Prophet prooveth when he saith Delicta quis intelligit ab occultis me is munda me Who doth vnderstand his offences clense me from secret faults Quis potest dicere mundum est cormeum purus sum à peccato Who can say my heart is cleane I am free from my sinne Neither will it serve their turne to say as Cardinall Caietan doth that confession is taken two waies to wit absolutely and as it is the act of man To confesse all sinnes absolutely is to leave no sinne vnconfessed but to confesse all sinnes as confession is the act of man is to confesse all those sinnes which are in the power of man that is which man doth or may remember after diligent examination of his conscience And therefore saith Caietan when the Gospell requireth the confession of all sinnes in the Sacrament of penance it is not meant of all sinnes absolutely but of all sinnes which are in mans power to confesse This distinction I say will not serve 1 First because this distinction is not mentioned in the Gospell 2 Secondly because there is no more reason for the confession of one then for the confession of all 3 Thirdly because this notwithstanding a man shal alway remaine perplexe as who can never tel when he hath vsed sufficientinquisition in that behalfe 4 Fourthly because one mortall sinne can not be remitted without another as all papists confesse and consequently either the secret not confessed mortalls are remitted with the confessed mortalls or none at all be remitted by the absolution if they answer that none are remitted because some are not confessed then shall the penitent never have absolution because he can never confesse al as is prooved if they say the secret not confessed mortals be remitted with the other then is it not needefull to confesse them after
times greater then is the regalitie of the king Pope Gregory saith further in this expresse maner Intelligendum non est quòd Rex vel Imperator super bonos malos gladii acceperit potestatem sed in eos solummodò qui utentes gladio eius sunt iurisdictioni commissi We must not understand that the King or Emperour hath receiued power of the sworde over the good and the evill but onely over them who using the sword are committed to his iurisdiction Behold how the Scripture is tossed and wrested to take from kings that power which God hath given them The popish parasites the glossators of the Canons ascribe more magnificall and plaine divine titles unto the Pope even such as no way can be denied to be proper and peculiar to God alone These are their expresse words Sic Papa dicitur habere coeleste arbitrium ideò etiam naturam rerum immutat substantialia unius rei applicando alij de nihilo potest aliquid facere So the pope is said to have celestial arbitremēt and therefore doeth he alter the nature of things by application of the substantiall partes of one thing to another he can make of nothing something Thus verily do they write and yet no greater blasphemy can be uttered Ioannes Gerson though otherwise a great papist maketh rehearsal of intollerable dignities and titles ascribed to the pope which notwithstanding the pope himselfe hath acknowledged as pertaining to him but the said Gerson them reprooveth derideth These be his expresse words Consurgit ex adver so blandiens subdola adulatio ad aures Ecclesiasticorum praecipuè summi Pontificis insusurrans ô quanta quanta est sublimitas ecclesiasticae potestatis tuae quonians sicut Christo collata est omnis potest as in coelo in terra sic eam Christus omnim Petro suisque successoribus dereliquit Vnde nec Constantinus quicquam Sylvestro papae contulit quod non esset priùs suum sedreddidit iniustè detentum Porrò sicut non est potest as nisià Deo sicnec aliqua temporalis velecclesiastica imperialis velregalis nisià Papa in cuius foemore scripsit Christus Rex regum Dominus dominantium de cuius potestate disputare instar sacrilegij est cui neque quisquam dicere potest cur ita facis mentior si non inveniantur haec scripta ab illis etiam qui sapientes sunt in oculis suis. There starteth up on the contrarie side faire-spoken and craftie adulation whispering in the eares of Clergie men especially of the pope Oh how great how great is the Maiestie of thine Ecclesiasticall power for as all povver vvas given to Christ in heaven and on earth So Christ left all the same power to Peter and his Successours VVherefore the Emperour Constantine gave nothing to Pope Sylvester which was not his owne before but onely restored that which was uniustly deteined from him Further as there is no power but of God so is there neither any temporall or Ecclesiasticall Imperiall or Regall but of the Pope in vvhose thigh Christ hath vvritten the King of Kinges and Lord of Lordes of whose power to dispute is as meere sacriledge to whome no man may say VVhy doest thou so I am a lyar if these thinges be not written even of them who are vvise in their owne conceites These are Doctor Gersons wordes vvho though he vvere a great Papist yet could he not digest these Antichristian blasphemies neither hide or conceale them vvithin his breast Neverthelesse Pope Bonifacius did not onely acknovvledge them but vvith great pleasure practised the same as vvitnesseth the said Gerson in these vvordes Hanc existimationem habuisse visus est Bonifacius octavus in quadam decretali putatur ab alijs depositio unius Regis Franciae per Papam Zachariam hic esse fundata tanquam Papa sit qui trasferre possit Reges regna Pope Bonifacius the eight of that name seemeth in a certaine decretall to have had this opinion of his ovvn authoritie Others thinke that the deposition of Childericus the French King by Pope Zacharias vvas grounded in this Antichristian and godlesse conceit as if for soothe the Pope vvere he that coulde depose Princes and translate their kingdomes And our Iesuite Bellarminus is so farre from blushing at this most detestable fact of Pope Zacharie that he yeeldeth the reason si dijs placet for the iustification thereof Childericum inquit deposuit Papa in eius locum Pipinum Caroli magni patrem Regem creari iussit cuius causa fuit quia propter socordiam Childerici Religioni Regno in Gallia extrema ruina imminere videbatur The Pope saith our Iesuite deposed Childericus and commaunded to place Pipinus father to Charles the great in his throne The cause vvhereof was this because forsooth through the negligent governement of Childericus the Kingdome and Religion of Fraunce seemed to be in great daunger Thus saith the Popes vassall out of vvhose vvordes I gather first that so much may be truely verified of Popes as Gerson hath avovvched I gather secondly that the Pope chalengeth both svvordes and himselfe to be not onely universall Bishoppe but universall King also over all the vvorld I gather thirdly that the Iesuites hovvsoever they dissemble by their fondly imagined aequivocation thinke of our most gratious Soveraigne Queene Elizabeth and meane to doe vvith her most excellent Maiestie as the Pope thought and did vvith Childericus and for that end saltem secundariò are so many Iesuites sent seditiously into this land Secondly my L. Abbot their ovvne deare Bernard savve in his time such tyrannie and Antichristian dealing in the Church of Rome as hee vvas thereby and therevvith enforced to exclame in these wordes Tempus faciendinunc quia dissipaverunt legem bestia illa de Apocalypsi cui datum est os loquens blasphemias bellum gerere cum Sanctis Petri Cathedram occupat tanquam Leo paratus ad praedam It is novve high time to doe good for they have troden under foote Gods Lavve That beast mentioned in the Revelation to vvhome vvas given a mouth speaking blasphemies and to make vvarres vvith the Saintes sitteth in the chaire of Peter as a Lyon ready to take his praye Thirdly the Pope doeth not onely take upon him to depose kings and Emperours him selfe but he avovvcheth further that Subiectes may and are bounden to depose their dread Soveraignes vvhensoever they decline to infidelity which certes is by popish interpretation vvhen any King or Queene embraceth syncerely the holy Gospell of Christ and denyeth Romish poperie For thus vvriteth Bellarminus vvhose doctrine the Pope hath lately approoved At si isti ijdem principes conantur avertere populum a fide omnium consensu possunt debent privari suo dominio But if these Princes goe about to avert the people from the faith of the Church of Rome then by the consent of all
they may and must be dispossessed of their Scepters and Regalities Againe in the second Chapter he saith thus Quòd si Christiani olim non deposuerunt Neronem Diocletianum Iulianum apostatam ac Valentem Arianum similes id fuit quia deerant vires temporales Christianis If the Christians in times past deposed not Nero Diocletian Iulian Valens and such like Emperours the cause thereof was for that they wanted povver and force and vvere not strong ynough for that attempt Againe a little after he hath these vvordes At non tenentur Christiani immò nec debent cum evidenti periculo religionis toler are Regem infidelom But Christians are not bounde to tolerate a King that is an Infidell or not a Papist nay they must not tolerate such a one vvith the evident daunger of Religion And our said Iesuite yeeldeth this reason hereof because forsooth saith he De iure humanoest quod hunc aut illum habeamus Regem For it is by the Lavve of man that vve have this or that man to our King This is the doctrine of our Popes and lately hatched Iesuites out of vvhich most disloyall and unchristian assertion I inferre first that the Pope and Iesuites vvould most vvillingly deprive our most gratious Soveraigne of her Royall throne and Regalitie if they vvere of force and povver so to doe I inferre secōdly that our Iesuite doth here approve peremptorily First the diabolical excommunication of Pope Pius Secondly the disloyal fact of Murton vvho brought the same into this Realme Thirdly the publishing thereof by Felton Fourthly the practising of the curse by Sanders Fitz-morice Ballard and others their seditious complices Fiftly the renevving of the print and dispersing of the copies in Rome by our Iesuites Persons and Campion as a compendious preparative for their commodious entrance into this land I inferre thirdly that all subiects are by this doctrine stirred up and encouraged to manifest rebellion to have no scruple of conscience therein The reason hereof is evident because if kinges receive their authoritie frō man as this Iesuit auoucheth then may kings indeed be displaced by man as Romish parasites and irreligious politikes beare the world in hand yet Salomon the vvise replenished vvith holie inspiration teacheth vs another doctrine Per me inquit reges regnant legum conditores iusta decernunt per me principes imperant potentes decernunt iustitiam By mee saith God in Salōmon kings reigne and princes decree iustice By me princes rule and all nobles and iudges of the earth And the Apostle saith Omnts anima potestatibus sublimioribus subdita sit non est enim potestas nisia Deo Let everie soule bee subiect to higher powers for ther is no power but of God But hereof more at large in the sixt chapter and third conclusion of the second booke Fourthlie Sylvester Pryeras that great popish Thomist telleth vs roundlie and malepertlie that empires and regalities are not from God immediatlie but from God by meanes of the pope And he saith further that royall power is so subordinate to poperie or papacie as is the Moone vnto the Sunne These are his owne wordes Nec obstat quod potestas imperialis est a deo concessa secundum multa iura quia est a Deo mediante papa quia eam concedit non vt homo sed vt vicarius Det. Nec sunt sic distinctae potestates spiritualis scilicet temporalis quin vna alteri subalternetur ad instar lunae solis nec sunt distinctae quasi semper sint in diversis sed quia sunt ordinatae ad distincta scilicet spiritualia temporalia in vno eodemque summo pontifiee est vtraque in summo It skilleth not that manie lawes affirme imperiall power to be of God For it is from God the Pope being the meane who graunteth it not as man but as the vicar of God Neither are the two powers the spirituall and the temporall so distinct but that they remaine subordinate the one to the other after the resemblance of the sunne moone neither are they distinct as being alwaies in diuerse subiects but as ordeined to distinct thinges spiritual and temporall For they both are in one and the selfe same pope even in the highest degree Fiftlie such as is the ruler of the citie saith Bellarminus our Iesuit such are the inhabitants thereof But pope Boniface the eight entred into his popedome as a Foxe reigned in it as a woolfe and died out of it as a dogge as I haue proved in my 2. booke in the 3. chapter second conclusion ergo all the citizens of Rome in his time began as foxes continued as wolves and ended their daies as dogges and consequentlie the whole church of Rome during the time of Pope Boniface was wicked diabolicall and meere antichristian what shall I say of kissing the popes foote of bearing the pope vpon mens shoulders of the popes dispensing with the law humane the lawe of nature and the law divine these may suffice to teach vs to walke warelie to looke about vs withall circumspection to be verie carefull what doctrine we embrace and ever to set before our eies the admonitions and premonitions of our sauiour Iesus Christ. Attendite inquit Dominus a fermento Pharisaeorum quodest hypocrisis Beware saith our Lord of the leven of the Pharises that is their false doctrine infected and infatuated vvith the traditions of men as it is expounded in another place of the gospel VVe must therefore here observe that in the scribes and Pharisees rested in those daies the ordinarie externall face power regiment and iurisdiction of the church For so saith our saviour in another place of the gospell In cathedra Mosis sedent Scribae Pharisaei omnia ergo quaecunque praeceperint vobis servare servate facite The Scribes and Pharisees sit in the chaire of Moses therefore whatsoever they shall commaund you to keepe that keepe and doe VVherefore since our Lord commaundeth vs to beware of the hypocriticall doctrine of the Pharisees who had the primacie in the visible Church of that age and since Christ commaunded this for no other end but because they had corrupted the sacred pure word of God with the mixture of their owne foolish traditions for that Christ obiected against them saying Quare vostransgredimini mandatum Dei propter traditiouem vestram why doe you trāsgresse Gods commaundement for the accomplishment of your own tradition and in another place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But in vaine doe they worship mee teaching doctrines the commaundements of men since I say our saviour thus commaundeth vs it followeth that we must refuse reiect and contemne all prelates all bishops all priestes and all whosoever have anie administration in the church by what name or title soever they be called if they deliver to vs the word of God impurelie or mixed
Pope verie sharplie both of pride and ignorance read the third chapter and last conclusion The 6. Preamble ALl the Apostles had not onely the same povver and auctoritie but iurisdiction also as vvholly largely effectually and in all respectes as Peter had Read the sixt chapter and first conclusion The 7. Preamble POpish purgatorie vvas invented by Popes and Popish parasites neither vvas it ever admitted liked or beleeved of the greeke church vntil this day Read the 7. chapter and 2. conclusion and here I vvill alleage the verie vvordes of our Roffensis sometime bishop of Rochester a man so renovvmed not in England onely but through out the vvorld amongst papists as his vvords may carie credit sufficient vvith them thus he vvriteth I vvil not alter or change one vvord Sed graecis adhunc vsque diē non est creditū purgatoriū esse legat qui velit Graecorum veterum commentarios nullum quantum opinor aut quam rarissimum de purgatorio sermonem inveniet sedneque latini simul omnes ac sensim huius rei veritatem conceperunt paulo post nō absque maxima sancti spiritus dispensatione factum est quod post tot annorum curricula purgatorij fides indulgentiarum vsus ab Orthodoxis generatim sit receptus quumdiis nulla fuer at de purgatorio cura nemo quaesivit indulgentias nam ex illo pendet omnis indulgentiarum existimatio si tollas purgatorium quorsum indulgentijs opus erit his enim si nullum fuerit purgatorium nihil indigebimus contemplantes igitur aliquandiu purgatorium incognitum fuisse deinde quibusdam pedetentim partim ex revelationibus partim ex scripturis fuisse creditum atque ita tandem generatim eius fidem ab orthodoxa ecclesia fuisse receptissimam facillime rationem aliquam indulgentiarum intelligimus quum itaque purgatorium tam sero cognitum ac receptum ecclesiae fuerit vniversae quis iam de indulgentijs mirari potest quod in principio nascentis ecclesiae nullus fuerat earum vsus caeperunt igitur indulgentiae postquam ad purgatorij cruciatus aliquandiu trepidatum er at The Greekes to this day do not beleeue that there is a purgatorie read vvho vvil the commentaries of the auncient Grecians and he shal find either verie seldome mention of purgatorie or none at all for neither did the Latine Church conceive the veritie of this matter at one time but by leisure neither vvas it done vvithout the great dispensation of the holy ghost that after so manie yeares Catholikes both beleeved purgatorie and received the vse of pardons generallie so long as there vvas no care of purgatorie no mā sought for pardons for of it dependeth all the estimation that vve have of pardons if thou take avvay purgatorie to vvhat end shall vve neede pardons for if their be no purgatorie vve shall neede no pardons considering therfore hovv long purgatorie vvas vnknown then that it vvas beleeved of some by litle and litle partly by revelations and partly by the Scriptures and so at the last beleeved generally of the vvhole church vve do easilie vnderstand the cause of perdons since therefore purgatorie vvas so lately knovven and received of the vniversal church vvho can novv admire pardons that there vvas no vse of them in the primitiue Church pardons therefore began after the people stood in some feare of purgatory these are the vvords of this popish bishop vvhich vvordes if they be vvel marked vvith all the circumstances are able vvithout more adoe to persvvade anie man to detest the Romish religion for vvhich cause I have alleaged them at large 1 First therefore vvee learne here that the greeke church never beleeved purgatorie to this day 2 Secondly that the Latine church and church of Rome did not beleeve the said purgatorie for manie hundreds of yeares after S. Peters death vvhose successor the pope boasteth himself to be 3 Thirdlie that this purgatorie vvas not beleeved of all the latine church at one and the same time but by litle and litle vvhere note by the vvay that poperie crept into the church by litle and litle not all at one time vvhich is a point that galleth the papistes more then a litle I vveene 4 Fourthly that purgatorie vvas beleeved in the latter daies by speciall revelation of the holie ghost 5 Fiftlie that pardons came not vp till purgatorie vvas found out for in purgatorie resteth the life of pardons as vvhich there being no purgatorie are not worth a straw 6 Sixtly that purgatorie vvas a long time vnknovven 7 Seventhly that purgatorie could not be found in the scriptures of a long time 8 Eightlie that it vvas not vvholie found out by the scriptures but partlie by revelations 9 Ninthly that pardons vvere not heard of or knovven to the primitive church 10 Tenthly that then pardons began when men began to feare the paines of purgatorie Behold novv gentle reader vvhat a vvorthie fisher vvas my popish Lord of Rochester hee hath caught vvith his net at one draughtten goodly fishes that is to say ten vvorthy observations for Christian aedification Further then this out of the seventh and eight observations I gather three special documents by a necessarie and irrefragable consecution First that the second booke of the Machabees is not Canonical or penned by the holie ghost For if that booke vvere of canonicall authoritie vvhich the papistes purgatorie could not but haue bene knovven so soon as that booke vvas knovvn vvhich yet Roffensis denieth The reason is evidēt because purgatorie is verie effectuallie plainlie conteined therin Secondlie that the Church of Rome for of that church speaketh the Bishop reputeth the vvorkes of God vnperfect albeit Moyses avoucheth the contrarie Dei inquit perfecta sunt opera The vvorkes of God saith he are perfect I prooue this because as the Bishop saith the scriptures made purgatorie knovven to the church but vnperfectlie yet the truth is that if God make purgatorie knovven by the scriptures then purgatorie is made knovven perfectlie by them or else Gods vvorks that is the holie scriptures must be vnperfect but I vvil rather beleeue Moyses the holie prophet of God then my lord our fisher though the popes canonized martir Thirdlie this Bishop for this his doctrine must either come againe to retract his opinion or else wil he nil he condemne the pope and church of Rome This I wil proove by a most plaine and evident demonstration For the better vnderstanding vvherof I shal desire the gentle reader to observe three thinges vvith me First that the church of Rome preacheth novv and did in this Bishops time that the bookes of Machabees are canonicall scripture and penned by the holie ghost Secondlie that the church of Rome neither beleeued nor knevv purgatorie for manie years together after the receite of holie scripture and these bookes of Machabees Thirdlie that purgatorie is effectuallie and plainely conteined in the second booke of Machabees by popish
estimation in that their Latine vulgata edition vvhich their tridentine councell hath most straitlie charged all chistendome to observe as all papistes now a daies repute the same a stable bulwarke for their purgatorie the wordes are these sancta ergo salubris est cogitatio pro defunctis exorare vt à peccatis solvantur it is therefore a good and godlie consideration to pray for the dead that they may bee cleansed from their sinnes these wordes are so plaine and so easie as not onelie the vvhole church but my lord Bishop yea and euerie scholer that but meanlie knoweth the latine tongue must needes vnderstand the same And consequentlie must needes knovv purgatorie by them if hee can vse anie discourse at all as my lord of Rochester could doe right well vpon these observations then I inferre first that the church of Rome not knowing purgatorie for manie yeares after she had received the scriptures in which purgatorie was so plainlie and effectuallie conteined as they now graunt did not repute the bookes of Machabees for canonicall scriptures and consequentlie did not beleeue purgatorie mentioned therein For this indeed is most true of the old and good church of Rome as Roffensis hath proved against his vvill I inferre secondlie that the church of God never had or can haue other scriptures or other faith then the apostles had and beleeved in their time For the latter church neuer had nor ever shall haue authoritie to coine anie new scriptures or nevv faith The church of Rome therefore taught most wicked doctrine in my L. Bishops time vvhich he well perceiued and acknowledged in his ovvne conscience or els was in that point infatuated become a verie foole according to this saying of the Gospel Confiteor tibi pater domine coeli terrae quia abscondisti haec à sapientibus prudentibus revelasti ea parvulis I giue thee thankes O Father Lord of heaven and earth because thou hast hid these things from the wise and men of vnderstanding and reuealed them vnto babes The 8. Preamble ALbeit the papistes doe reproue others bitterlie when they reiect some authotities though vpon important and grounded reasons yet themselves with all libertie reiect contemne authorities at their pleasures They reiect the fourth booke of Esaias as Bellarminus confesseth They reiect the last clause of the Lords praier as Arius Montanus witnesseth They reiect the 65. canon of the Apostles as graunteth Bellarminus in these wordes Respondeo canonem istum supposititium videri solum n. quinquaginta canones apostolorum ecclesia recipit I answere that this canon is a counterfaite for the church of Rome receiveth onelie 50. canons of the apostles Marke gentle reader that this canon reproveth the practise of the Church of Rome and so the church si dijs placet will not receiue it They reiect the sixt generall councell because forsooth it prescribeth limits to the bishop of Rome and denieth his vsurped iurisdiction That they reiect this solemne and vniuersall councel Bellarminus auoucheth stoutlie but pope Adrian reputed a most graue vvriter by the learned papists received and reverenced the said councell for these are his vvords cited in their ovvne canon lavve Sextam synodum sanctā cum om nibus canonibus suis recipio I receiue the sixt holie synode vvith all the canons thereof Loe the Pope himselfe and their ovvne canon lavv confirme this councel to be of good autoritie Reade the next chapter in the said canon lavy for there is large matter vttered for the approbation of the same They reiect that part of the councell of Constance vvhich Pope Martin vvould not allovv And vvhy vvould not hee allovv that part as vvell as he approued the other parts because for sooth it denieth the Popes authoritie to be aboue the councel but because I vvill not rip vp popish licentious libertie to the bottome I vvill rest vvith recitall of that onelie libertie vvhich Bellarminus vseth in defense of popish masse these are his vvordes Porro epistolae duae quae circumferuntur de hac re Damasi ad Hieronymum Hieronymi ad Damasum supposititiae sunt Furthermore the tvvo epistles vvhich are carried about of Damasus to Hierome and of Hierome to Damasus are counterfaite But the absurdest Epistles Canons and vvritinges that euer vvere or can be are verie authentical vvith them and most currant so they make for our holie father the pope his vsurped iurisdiction For proofe of this point I vvil content my selfe vvith tvvo examples for brevitie sake For by them and the disproofe thereof the reader may haue a sufficient coniecture of the rest The former example is taken out of S. Clements epistle to S. Iames. in this and the other epistles follovving put forth in the name of S. Clement is commended vnto vs auricular confession the sacrifice of the masse the subiection of kinges to bishops the primacie of S. Peter and such like for vvhich respectes the said epistles are currant and authenticall amongst the papistes but magna est veritas praevalet great is the truth and it preuaileth for the verie vvordes of the epistle betray and bevvray the same and make it manifest vnto all the world that it is a counterfait These therefore are the vvordes Clemens Iacobo domino episcopo episcoporum regenti Hebraeorum sanctam ecclesiam Hirosolymis sed omnes ecclesias quae vbique Dei providētia fundatae sunt cum patribus diaconibus caeteris omnibus patribus pax tibi sit semper Clement to lord Iames the bishop of bishops that governeth the holy church of the Hebrevves at Hierusalem as also that governeth all churches founded by Gods providēce throughout the vvorld vvith the fathers and deacons and all other fathers peace be to thee alvvaie Novv gentle reader thou hast heard the vvords and so beholdest no doubt the vanitie thereof for if S. Iames vvere not only bishop of Hierusalem but the bishop of bishops and the governor of all Churches in the christian vvorld as this epistle affirmeth then doubtles vvas S. Iames the pope and supreme head of the church not S. Peter and yet doth the selfe same epistle avouch that S. Peter vvas the head of the church and that S. Peter lying sicke in his bed called S. Clement vnto him and told him that his houre of death vvas at hand and that therefore he appointed the said Clement to be his successour and to sit in his chaire at Rome But S. Iames succeeded Christ himselfe at Hierusalem vvho vvas indeede the head of holie Church and therefore S. Iames should rather be Pope then S. Clement if there vvere indeed anie such pope at all the latter example is taken out of that vvorke vvhich is fathered vpon S. Augustine of true and false repentance vvhich booke because it seemeth to approove confession of sinnes to priests is good and authenticall vvith papistes but as God vvould haue it the selfe
his written disputations abridged by Robert Persons his brother Iesuite defendeth and approoveth another opinion plaine opposite to all yet rehearsed and maketh in deede the Popes pardons not woorth a button which is the cause as I probably coniecture that the third and last part of his disputations is not permitted as yet to come abroade and either will never be published or wholly omitted or at least changed before it come abroad The Councell of Trent speaketh very slenderly and coldly of the Popes pardons The third Conclusion TO give pardons as the Pope doeth is a straunge and newe doctrine of a most damnable Religion which neither Christ nor his Apostles ever taught or practised This I will proove as I doe other things by the expresse testimonies of the Popes owne renowmed Doctors that so all the worlde may perceive and beholde Papistrie confuted and confounded by papistrie it selfe Sylvester reputed and as it were surnamed absolutus Theologus hath these verie wordes Indulgentia nobis per Scripturam minimè innotuit licet inducatur illud Apostoli si quid donavi vobis sednec per dicta antiquorum Doctorum sed modernorum The Popes pardons saith the Popes owne deare Doctor were never knowen to us by the Scriptures although some alleadge Saint Paul for that purpose neither were they knowen by the auncient Fathers but onely by late writers Antoninus in his first part hath the verie wordes alreadie cited and holdeth the selfe same opinion with fryer Sylvester Petrus Lombardus who with great diligence collected into one volume all worthie sentences of the auncient fathers and therefore was surnamed the Master of sentences maketh no mention of the Popes pardons at all as which he could not finde notwithstanding his painefull industrie imployed in that kinde of exercise For as Sylvester truly writeth the olde writers were not acquainted with any such thing The like may be said of S Cyprian S. Augustine S. Hierome Nazianzene and others of antiquitie for which cause Durand Caietain and sundrie other schoolemen affirme the popes manner of pardoning to be a newe thing in the Church of God Neither can Dominicus Soto deny the same indeede albeit he busieth him selfe more then a little in the Popes defence if it would be Yea the originall of popish pardoning is so very young as their famous martyr and bishop M. Fisher in his aunswere to M. Luthers articles was enforced to admit the newnesse and young age of the same and to yeeld this reason in defence thereof to wit that purgatorie was not so well knowne at that time to the Church as it is nowe which saying I weene is true indeede because purgatorie and pardous were not heard of in olde time and nowe onely knowen by vaine grosse and sensuall imaginations O worthie pardons O brave purgatorie O holy pope of Rome what stronge reasons what forcible arguments what grave authorities are alleadged in your behalfe Let us heare with attention the finall resolution hereof set down by Sylvester and Antoninus for their holy father the pope Quia inquiunt Ecclesia hoc facit servat credendum est ita esse Because the Church this doeth and thus observeth we must beleeve that it is so Loe a short and sweete conclusion as if they should say though we can proove the popes pardons neither by Scriptures nor by fathers nor by reasons yet must we beleeve them because the Church that is the pope saith so who can not erre which saying gentle Reader both hath bene and is the sole and onely foundation of all notorious Papistry The 4. Conclusion THE Popes manner of pardoning argueth aswell inordinate affection of filthie lucre as also want of charitie His want of charitie is prooved and convinced in that he can deliver as his religion teacheth all soules out of purgatorie with his word and neverthelesse suffereth them to abide most bitter torments so many yeeres in that affliction For the papistes holde that the paines of purgatorie are as great and painefull as be the torments of hell and that they differ accidentally in this only because the paines of purgatorie shall once have an ende but the paines of hell never Thus writeth Sylvester Prieras Sicut potest Papa liberare à poena peccatorum debita in hoc mundo omnes qui sunt in mundo si faciant quod mandat etiamsi essent millies plures quà m sunt it a liberare potest omnes qui sunt in purgatorio siquis pro eis faciat quod iubet As the Pope can deliver al in this world from paine due for sinne in this world if they doe that which he appointeth though they were thousands more then they be even so can he deliver all that are in purgatorie if any doe that for them which he commandeth and lest any man should thinke that impossible or a verie difficult matter which the Pope requireth to be done Sylvester in another place telleth us that it is a thing most easie These be his wordes Indulgentiae simplicitèr tantum valent quantum praedicantur modò exparte dantis sit autoritas ex parte recipientis charitas ex parte causae pietas Pardons are simply worth so much as they are preached so there be autoritie in the giver charity in the receiver piety in the cause or motive But so it is that the souls in purgatory be in charity by popish confession for else they could not be out of hel and that the pope hath authoritie as also that he graunteth his Pardons for good and godly causes I suppose no Papist will denie if they doe my argument is the stronger and my selfe shall easily agree there to Bartholomaeus Fumus confirmeth this point when he thus writeth Papa posset liberare omnes animas Purgatorij etiamsiplures essent si quis pro eis faceret quod iuberet peccaret tamen indiscretè concedendo The Pope could set at libertie all the soules of Purgatorie though never so many if any would doe that for them which he appointed marrie he should sinne by his undiscreete pardoning And the popish schole-doctor Viguerius proceedeth further and avowcheth it to be neither inconvenient nor against the justice of God these are his expresse wordes Nec est inconveniens quòd Papa Purgatorium posset evacuare non enim per hoc aliquid detraheretur Divinae iustitiae Neither is it inconvenient that the Pope can harrowe hell for that doeth nothing derogate from the iustice of God Nowe to say that he can this doe but yet doeth it not to keepe him selfe from sinne is altogether vaine and frivolous For first he should no more sinne in delivering all then he doeth in setting one onely at libertie as is alreadie prooved by Sylvester and Viguerius Againe plenarie Pardons are so common at the houre of death as none that either have friendes or money are or can be destitute thereof which yet is a poynt more undiscreete then the other by their owne
among men the learned Papistes will not defend their Popes whome they use to tearme by name of holinesse yet do they all persist in this that none of them can erre in their judiciall decrees concerning either faith or manners for better examination whereof I put downe certaine conclusions The 1 Conclusion THE lives and manners of Popes have bene most wicked most notorious and most scandalous to the world This conclusion I will onely proove by the testimonies of great Romish doctors that so my wordes may be of better credit therein Heare therefore what Bartholomaeus Carranza writeth of them Stephanus Sextus magno odio persecutus est nomen Formosi cuius ordinationes omnes rescidit damnavit iam enim tunc coeperat Pontificum virtus integritas desinere Pope Stephanus the sixt persecuted the verie name of Formosus all whose ordinations or giving of orders he disanulled and condemned for even then beganne the vertue and integritie of Popes to faile Romanus universa acta Stephani improbat abrogat Pope Romanus doeth reproove and abrogate the whole actes of Pope Stephanus Sergius Tertius Formosi nomen prosequitur cuius corpus humatum truncari capite iussit Res plena horroris at videas quantum degener abant Pontifices à maioribus suis ne cui mirum sit interim si qui abusus perversae opiniones in Ecclesiam irrepserunt Pope Sergius the third doeth persecute the name of Formosus whose bodie after it was buryed he commaunded to be beheaded A thing verie dolefull that thou mayest see howe much the Popes in these dayes did degenerate from their ancestours least any marvell if in the meane time abuses and perverse opinions be crept into the Church Iohannes 13. venationibus magis quà m orationibus vacabat multa alia auditu indigna de eo dicuntur Pope Iohn the thirteenth was more addicted to hunting then to prayer and many other unworthy factes are reported of him This is the censour of Bartholomaeus Carranza a learned Thomiste and Dominican Fryer and therefore hath he not said more against the Popes of Rome then the force of veritie induced him unto Platina affirmeth no lesse then Carranza of the wicked lives of Popes but I will onely alledge one place or two omitting all the rest for brevitie sake Nihil enim aliudhi Pontifices cogitabant quà m nomen dignitatem maiorum suorum extinguere For these Popes went about no other matter but onely howe to extinguish the name and dignitie of their auncestours And in another place the said Platina writeth thus Vide quae so quantùm isti degenerarunt à maioribus suis illi enim utpote viri sanctissimi dignitatem ultrò oblatam contemnebant orationi doctrinae christianae vacantes hi verò largitione ambitione pontificatum quaerentes adepti posthabito divino cultu inimicitias non secùs ac saevissimi quidam tyranni inter sese exercebant suas posteà voluptates securiùs expleturi cùm nullibi extarent qui eorum vitia coercent Behold I pray thee how much these bishops doe degenerate from their auncestours for they as most holy men contemned dignitie offered them giving them selves to prayer and Christian doctrine but these popes seeking and attaining their popedomes by bribes and ambition Gods devine worship set aside did exercise enmities among them selves as most cruell tyrants thinking after to enioy their pleasures more securely when there should be none to reproove their vices Thus saith Platina a very learned Papist who was abbreviator Apostolicus to the church of Rome The second Conclusion MANY Popes have aspired unto popedome by most naughty and ungodly meanes Pope Christophorus the first shall first beginne this proofe of whome thus writeth Platina Christophorus cuius patria cognomentum ob ignobilitatem ignoratur pontificatum malis artibus adeptus malè amisit septimo enim mense dignitate ac meritò eiectus monasticam vitam unicum calamito sorum refugium obire cogitur Pope Christopher whose countrie and surname by reason of his basenesse is not knowen came naughtilie by his Popedome and lost it as naughtily For before the seventh Moneth was fully expired he was deprived of his Pontificall dignitie and enforced to be a Monke the sole and onely refuge of all distressed persons Carranza reporteth this to be true which Platina hath set downe Pope Bonifacius the seventh and Sylvester the second aspired to their Popedomes by Necromancy and Diabolicall meanes Sylvester the third attained his Popedome by sedition and Damasus the second was made Pope by violent meanes without consent either of the Clergie or of the people This to be so witnesseth both Platina Carranza And Platina addeth these words Eò enim tum Pontificatus devenerat ut qui plus largitione ambitione non dico sanctitate vitae doctrina valeret is tantummodò dignitatis gradum bonis oppressis reiectis obtineret quem morem utinam aliquando non retinuissent nostra tempora For to that passe was Popedome now brought that who so coulde more in giving bribes and in ambition I say not in good life and doctrine he onely should have the degree of honour and good men should be reiected which custome would to God it had never bene in our time kept And the said Platina saith in another place Adeò enim inoleverat hic mos ut iam cuique ambitioso liceret Petri sedem invadere For this custome did so increase that now every ambitious fellow might invade Peters seat or chaire Gregorie the fift was by sedition thrust out of his throne and Pope Iohn 18 by tyranny occupied the Popedome so say Carranza and Platina Yea Platina proceedeth further and saith thus Qua quidem beatitudine Ioannes caruit fur certè in Pontificatu latro non enim ut par fuerat per ostium intravit VVhich happie life Pope Iohn wanted as who was a thiefe and a robber for he entred not in by the doore as he ought to have done And to be briefe Pope Bonifacius 8. shall sound the trumpet for the rest of whom thus writeth Carranza Intravit ut vulpes regnavit ut lupus mortuus est ut canis He entred as a foxe he reigned as a wolfe he dyed as a dogge Thus he did and thus he lived after he had gotten his Popedome by deceitfull meanes as is alreadie prooved The 3. Conclusion POPES may not only erre and hold false opinions but also become most notorious heretikes and for their heresies be deprived of their popedomes This conclusion may be proved both by the testimonies of great learned papistes and also by the flat decrees of many Popes Dominicus Soto hath these wordes Quamvis Papa ut Papa errare non possit hoc est statuere errorem nequeat tanquam articulum fidei quia spiritus sanctus idnon permittet tamenut singularis persona errare in fide potest sicut aliae
Apostolicae traditionem approbentur non habent Romanae Ecclesiae authoritatem nec aliter se habent quam sià Concilio sine Lega tis prodijssent paulò pòst Solidam auctoritatem quam in confirmandis fratribus dogmatibus Petrus habet in Legatos transferre non potest If the Legate doe anie thing contrary to instruction given him hee must not be deemed to proceede of power delegate and so there is no cause why the pope shall be thought to approve the decrees The decrees therefore which the Legate shall approove against tradition of the Church of Rome have no authoritie from the Church of Rome neither are they of anie more force than if they had proceeded from the Councell without consent of the Legates The sound authoritie therefore which Peter hath in confirming his brethren and decrees he cannot transferre unto his Legates These are the expresse wordes of Canus that great piller of popish doctrine Out of whose wordes I note first that decrees of Councels bee of no force without consent of the Legates I note secondlie that the decrees of Councels even when they have the consent of the Legates are yet of no force when the Legates condiscend to anie thing against the Popes minde I note thirdlie that the Pope cannot translate or give his authoritie unto the Legate and consequentlie the Pope greatlie abuseth the whole world when he calleth together all bishops in the Christian world and yet will allowe nothing that they doe unles it be the same that hee decreeth in his chaire at home Now that hee never commeth to Councels in his owne person Bellarminus recordeth in this maner Summus Pontifex nunquam interfuit Concilijs Orient alibus per se c. The Pope was never present at the Councels in the East Church in his owne person and why was not the Pope present at generall Councelles in the East Church Bellarminus giveth two reasons the one forsooth because it was not convenient that the heade should follow the members The other because the Emperour would ever sitte in the highest place which our humble Father the Pope coulde not endure Out of vvhose wordes I note two thinges the one that the highest place in Councels was in olde time reserved to the Emperour the other that the Greeke Church did never acknowledge the Popes primacie The second Conclusion IN these latter dayes since the Pope attained his usurped iurisdiction generall Councelles are so destitute of the holie Ghostes asistance though the Papistes never cease to bragge thereof that they decree altogether against the holie Ghost This is manifest by the solemne decrees of the late Councel of Trent as after due examination will evidentlie appeare First therefore the saide Councell decreed flatlie that to be no matrimonie which was approoved Matrimonie by the uniforme consent of the auncient Catholike Church and which is this day perfect Matrimonie by Christes institution These be the wordes of the Councell Qui aliter quam praesente parocho vel alio Sacerdote de ipsius seu ordinarii licentia duobus vel tribus testibus matrimonium contrahere attent abunt eos sancta synodus ad sic contrahendum omnino inhabiles reddit huiusmodi contractus irritos nullos esse decernit presenti decreto They that shall goe about to marrie otherwise than in the presence of the parish Priest or of some other priest by his licence or graunt of the Ordinarie and with two or three witnesses those the holie Counsell maketh utterlie uncapable of Mariage and defineth by this present decree such contracts to be frustrate and of no force By which words and by which decree we see plainelie that this day those persons are made uncapable of matrimonie and their mariage disanulled whom Christ pronounceth capable and whose marriage hee approoved For before this decree of the late Councell of Trent all papistes in the worlde approoved private and secrete matrimonies for true and perfect yea all learned papistes doe confesse constantlie such clandestine matrimonies to be true mariages in England albeit that such contracts be of no force neither in Spaine nor Italie by their religion The reason hereof is because promulgation of the said Tridentine Councels decree was not yet made in England as appeareth by the first Cannon in the eight section dereformatione This constant opinion of all Divines the Councell it selfe acknowledged in these wordes Dubitandum non est clandestina matrimonia libero consensu facta rata vera esse matrimonia quandiu Ecclesia ea irrita non fecit There is no doubt but clandestine and secrete matrimonies made with free consent were perfect and true matrimonies so long as the Church did not disanull the same Yea the Councell of Trent acknowledgeth matrimonie to be one of the seven Sacraments of the newe Testament instituted by Christ and yet accurseth all such as beleeve not the Church of Rome to have authoritie to dissolve the same These be the wordes Si quis dixerit matrimonium non esse verè propriè unum ex septem legis Evangelicae sacramentis à Christo domino institutum sed ab hominibus in Ecclesiam invectum neque gratiam conferre anathemasit If anie shall say that matrimonie is not truelie and properlie one of the seven Sacraments of the Evangelicall law instituted by Christ our Lord but brought into the Church by men neither to give grace accursed be that man And in another place it hath these wordes Si quis dixerit Ecclesiam non potuisse constituere impedimenta matrimonium dirimentia vel in ijs constituendis errasse anathemasit If anie shal say that the Church could not appoint impediments which dissolve matrimonie or that the Church erred in appointing them accursed be that man These bee the decrees of the holie Councell of Trent which as the Papists beleeue had the assistance of the holie Ghost and therefore could not erre Out of which decrees we have first that matrimonie is a contract instituted by Christ himselfe we have secondlie that it is an holie Sacrament with the Papistes Wee have thirdlie that it is now no Sacrament with the Papistes which by Christs institution is a Sacrament in their religion We have fourthlie that matrimonial contractes made without the presence of a Priest are true and perfect matrimonies by Christes law and institution We have fiftlie that such matrimonies to wit clandestine are disanulled and made no matrimonies by the Pope and his Tridentine Councell neither will it help to say as the wiser sort of Papists doeth that the Councell doeth not unmarie persons alreadie married but onelie disableth unmaried persons so as their prohibited marriages cannot be of force For first the Councell pronounceth that to be no Mariage by reason of mans prohibition which without such prohibition should bee perfect mariage by Christs institution as is alreadie prooved out of the said Councell Secondlie that
est quodolim non erat vsque adeo ecclesiae notum purgatorium Imo Graecis inquit adhunc vsque diem non est creditum whereof the first reason is that in old time purgatorie was not so well knowen vnto the church yea saith he the Greekes do not to this day beleeue it And doubtlesse if there were anie purgatorie besides Christs passion the thiefe that lived wickedly to the last houre should have had his part therein who yet went incontinently to paradise as saith the holie scripture The third Conclusion AFter this life is neither place to merit demerit or satisfaction This conclusiō is proved out of Ecclesiasticus where it is writtē Ante obitum tuum operare iustitiam qui a non est apud inferos invenire cibum Before thy death worke iustice because there is no reliefe to be found among the dead Correspondent hereunto is this saying of Aquinas Dicendum quod mereri demereri pertinent ad statum viae vnde bona in viatoribus sunt meritoria mala vero demeritoria in beatis autem bona non sunt meritoria sed pertinentia ad eorum beatitudinis premium sic mala in damnatis non sunt demeritoria sed pertinent ad damnationis poenam we must answere that to merit demerit perteine to the state of the way wherefore good workes are meritorious to suche as be viatores and liue in this world and likewise euill workes demeritorious But in the saintes of heaven good vvorkes are not meritorious but appertaine to the reward of their beatitude And in like manner euill workes in the damned are not demeritorious but perteine to the paine of their damnation Dominicus Soto commenting vpon the maister of sentences holdeth the selfe same opinion For which cause saint Paul exhorteth vs to doe good dum tempus habemus while wee haue time This the preacher confirmeth in these words Viventes sciunt quod morientur mortui nesciunt quicquam non est eis amplius merces in oblivione enim est memoria eorum The living know that they must die and the dead know nothing at all neither haue they henceforth a rewarde for their memorie is forgotten Vppon which wordes saint Hierome hath this glosse Viventes metu mortis possunt bona operaperpetrare mortui uero nihil valent adid adijcere quod semel secum tulere de vita Sed dilectio eorum odium aemulatio omne quod in seculo habere potuerunt mortis finitur adventu nec iuste quippe possunt agere nec peccare nec virtutes adijcere nec vitia The living may doe good woorkes for feare of death but the dead can ad nothing to that which they once tooke with them out of this life Their loue also and their hatred their emulation and what soeuer they could haue in this world all is ended with death For they can neither doe well nor sinne neither addevice nor vertue All which Saint Cyprian comprised in these fewe golden words Quumistine excessum fuerit nullus iam locus paenitentiae est uullus satisfactionis effectus VVhen vve shall depart out of this life there will be no place to penance no effect of satisfaction Saint Augustine teacheth the course of Gods iustice to be such as wee must either attaine remission of our sinnes in this world or never to expect the same These are his wordes Morum porro corrigendorum uullus alius quam in hac vit a locus nā post hanc quisque idhabebit quod in hac sibimet conquisierit There is no other place but this life to reforme our manners For after this life everie one shall have that which hee purchased for himselfe in this life many other like sayinges the said holie father hath to the like effect and purpose which I now let passe with silence thinking that sufficient which is alreadie said hereof Most miserable therefore are the soules in popish purgatorie as who by popish doctrine can neither merite nor satisfie for their sinnes For if soules in purgatorie can satisfy or merit then can they also demerite because the selfe same reason holdeth in both alike and if they can demerite they can also sinne mortally and so perish eternallie contrarie to popish doctrine Again if any mercie can be found after this life the reason made by saint Paul to the Corinthians which was grounded vpon the chiefest misterie of our Christian faith is doubtlesse of no force at all to wit when hee concludeth of the faith vpon Christ his resurrection from the dead Thus standeth the Apostles discourse they that die in the faith of Christ are either saved or damned who if they be saved then is Christ risen againe and become a true saviour but if they be damned then doubtlesse is Christ not risen againe neither become a true saviour Now to confesse a thirde place where soules remaine neither saved or damned but in a perplexe manner that indeed may stand with popish doctrine but is flatte against Saint Paules discourse Againe to hold a third place doth overthrovv another of Saint Paules reasons when he affirmeth the being in this bodie to keepe the faithfull from Christ. For if popish purgatorie be admitted the soules suffering there shall be as well absent from Christes presence as when they were in Christes bodie But perhaps saint Paul knew not how to conclude his purpose or at least was not in love with papistrie Yet the papistes will say that it is verie common with the fathers to pray for the dead To this I say that in verie deede it cannot be denied but that sundrie of the fathers have both praied themselues for the dead and haue also approved the praiers of others to the like end But this will neither establish the popish purgatorie nor their manner of praying for the dead VVhich obiection because it seemeth to carrie a great maiestie with it and indeede seduceth many a one as which is plainly set downe in verie expresse termes in many places of the auncient writers I purpose a litle to stand vpon it nothing doubting but to satisfy the indifferent reader therewith through the power of God so he will yeeld attentiue eares vnto my words 1 I therefore say first as is proved elswhere in this treatise that what writer so euer affirmeth any doctrine contrarie to that which is taught in the holy scriptures he who soeuer he be must be reiected and his doctrine in that point contemned VVhich thing I doe not barely say but I haue prooved the same out of the doctrine of the fathers by the flat and expresse wordes of the fathers themselues peruse the ninth chapter of credit to be giuen to writers 2 I say secondly that it is a seemely good and godly maner to pray for the dead so our hearts bee rightly disposed and our praiers framed accordingly As for example when it is said of some friend departed out
contextum scripturae si quadrare invenerit laudet deum qui non alligavit expositionem scripturarum sacrarum priscorum doctorum sensibus sed scripturoe ipsi integrae sub catholicae ecclesiae censura alioquin spes nobis ac posteris tolleretur exponendi scripturam sacram nisitransferendo vt aiunt de libro in quinternum Being now readie to write vpon the pentateuch of Moses according to the literall sense and purposing to bring now and then a new sense of the scripture vnder the censure of our holy mother the church and apostolike seate I desire all that shal read my commentaries to contemne nothing rashly but to ponder every thing with the scripture and the veritie of the christian faith and the doctrine of the catholike church And if at any time a new sense occurre which is consonant to the text and not dissonant from holy writ or doctrine of the church although it swarve from the opinion of never so manie fathers yet let the readers iudge thereof indifferently and according to equitie Let them remember to give everie one his right for this priviledge is onely graunted to the writers of the holie scriptures that wee must therefore beleeve it to be so because they haue written so Let none therefore loath a newe sense of holie scripture because it dissenteth from the old doctors but let him exactlie consider the text and context of the scripture and if he find it to agree let him praise God who hath not tied the exposition of the holy scriptures to the opinions of the old doctors but to the integritie of the scripture it selfe vnder the censure of the catholike church For otherwise neither wee nor our posteritie should have anie hope to expound the scripture but onelie to translate out of one booke into another Thus we heare the verdict of our Caietaine our Thomist our frier our Cardinall of Rome by whose resolution it is evident that no sense though never so new no exposition though never so strange no opinion though different from never so many fathers ought to bee reiected if it be agreeable to the scriptures and consequently it followeth by the said resolution that everie truth is to be tried by the scriptures and none by the fathers For first our Cardinall telleth us that he purposeth now then to bring newe senses new Glosses nevv expositions of the Scriptures Secondly he saith that such new senses must not rashly bee contemned but duely examined by the scriptures and then admitted if they be found consonant to the same Thirdly he teacheth us this golden lesson that God hath not tyed the exposition of the scripture to the iudgement of any auncient father or fathers whosoever Fourthly he telleth us that the Apostles and such as only penned the holy scriptures had this speciall prerogative that they coulde not erre All which important pointes are so learnedly so gravely so christianly observed by this Cardinall as more cannot be wished yea in the selfe same preface hee professeth constantly that hee will neither expound the Greeke nor the Latine text but the fountaine and the originall to wit the Hebrew And his reason is because the Hebrew onely is authenticall Where note by the way that the Latine edition which the papists tearme vulgata and which is so magnified by the late councell of Trent as both the Greeke and the Hebrew must give place unto the same is of small or no authoritie in respect of the Hebrew by Cardinall Caietanus his resolution Note secondly that this Cardinal did dedicate these his commentaries in which all these memorable observations are conteined to our holy father Pope Clement him selfe who perused them and difallowed no part thereof and consequently that this doctrine of Caietane is confirmed by the pope For so mightily hath God alwayes wrought for the truth of his Gospell as evident testimonies are set downe euen by the adversaries and remaine this day with them vncancelled for confirmation of the same Neither is this the opinion of the popes Cardinall onely but of Aquinas also his angelicall and best approoved doctour His wordes I will likewise alledge at large because albeit they belong yet can they not be thought tedious to such as loue the trueth as which are most significant and effectuall for the controversie now in hand Thus therefore doeth he write Licet locus ab auctoritate quae fundatur super oratione humana sit infirmissimus locus tamen ab auctoritate quae fundatur super revelatione divina est efficacissimus Vtitur tamen sacra doctrina etiam ratione humana non quidem ad probandum fidem quia per hoc tolleretur meritum fidei sed ad manifest andum aliqua aliaquae traduntur in hac doctrina Cum igitur gratia non tollat naturam sed perficiat oportet quod naturalis ratio sub serviat fidei sicut naturalis inclinatio voluntatis obsequitur charitati vnde apostolus dicit 2. Cor. 10. in captivit atem redigentes omnem intellectū in obsequium Christi Et inde est quod authoritatibus philosophorum sacra doctrina vtitur vbi per rationem naturalem veritatem cogno scere potuerunt sicut Paulus act 17. inducit verbum Arati dicens sicut quidam poetarum vestrorum dixerunt genus Dei samus sed tamen sacra doctrina huiusmodi auctoritatibus vtitur quasi extraneis argumentis probabilibus auctoritatibus autem canonicae scripturae vtitur propriè ex necessitate argumentando auctorit atibus autem aliorum doctorum ecelesiae quasi arguendo ex proprijs sed probabiliter innititur enim fides nostra revelationi apostolis prophetis factae qui canonicos libros scripserunt non autem revelationi si qua fuit alijs doctoribus facta Although the place of authoritie which is grounded vpon mans reason be most weake and infirme yet the place which is grounded vpon divine authoritie is most sure and effectuall neverthelesse sacred doctrine vseth also mans reason not indeede to establish faith for so faith should lose it merite but for the manifestation of some other thinges which are deliuered in this doctrine Since therefore grace doth not destroy nature but doth pervert the same it is expedient that naturall reason be servant vnto faith even as naturall inclination of the will is servant vnto charitie whervpon the apostle willeth vs to bring our vnderstanding captive to the obedience of Christ. And from hence commeth it that sacred doctrine vseth also the authorities of philosophers when they could by naturall reason haue knowledge of the truth as Saint Paul alledged the saying of Aratus yet sacred doctrine vseth such authorities as arguments which are externall and onely probable But vseth the authorities of canonicall scripture as argumentes that are proper and which conclude of necessitie as for authorities of the doctors of the church it vseth them as proper arguments but which are onely probable
the scripture is perfect and most sufficient in everierespect These are his wordes Sedquaer at hic for sit an aliquis cumsit perfectus scriptur arum canon sibique adomnia satis superque sufficiat quid opus est vt ei sanctorum intelligentia iung atur auctoritas But some man happily here will demaund that since the canon of the scripture is perfect and most sufficient of it selfe to everie end and in everie respect what neede have wee to ioine with the same either the exposition or the authoritie of the fathers Thus saith Canus not denying the sufficiencie of the holie scripture but requiring the commentaries of the fathers for the better vnderstanding of the same whose opinion in that respect I doe not whollie dislike as is alreadie declared in the ninth chapter This being so it followeth by a necessarie consequent that neither yong nor old rich nor pore men nor women learned nor vnlearned ought to be debarred from reading of the scriptures which my doctrine was altogether practicall in the auncient and primitive church For confirmation whereof no greater testimonie can be had then the old vulgar translations of the bibles In which behalfe I savv verie latelie to my great comfort in the librarie of Emmanuell colledge in Cambridge an English Bible of such antiquitie as I could not vnderstand perfectlie the greater part of the wordes vvhich is an evident demonstration that bibles were in old time translated into the vulgar tongue so as the common people might reade them Thomas Aquinas whose person the church of Rome hath canonized for a saint and his doctrine for authenticall teacheth vs not to beleeue anie thing concerning God save that onelie vvhich is conteined in the scripture expresselie or at least significantlie These be his wordes Dicendum quod de deo dicere non debemus quod in sacrae scriptur a non invenitur velperverba velper sensum vve must answere that nothing is to bee verified of God which is not conteined in holie writ either expresselie or else in sense And in another place the same Aquinas saith thus Quicquid enim ille Christus de suis factis dictis nos legere voluit hoc scribendum illis tanquam suis manibus imperauit For vvhatsoeuer Christ vvould haue vs to reade of his doinges and sayinges that he commaunded his Apostles to vvrite as if hee had done it vvith his ovvne handes In vvhich vvords Aquinas avoucheth most plainlie that al things necessarie for our salvation are conteined in the scriptures For in Christes deedes are conteined his miracles his life his conversation in his sayings are conteined his preaching his teaching hic doctrine If then this be true as it is most true for the papistes neither can nor will denie Aquinas that whatsoever Christ vvould haue vs to knovv of his miracles of his life of his conversation of his preaching of his teaching of his doctrine the same is novv vvritten in the scriptures no man doubtlesse but he that vvill cum ratione insanire can denie all thinges necessarie for our salvation to be conteined in the holie scriptures vvith Aquinas agreeth their ovvne renovvmed professor and deare frier Franciscus Victoria vvhose vvordes are these Non est mihi certum licet omnes dicant quòdin scriptur a non continetur I doe not thinke it certaine albeit all vvriters say so because I can not find it in the scripture Againe in an other place he vvriteth in this maner Propter quas opiniones nullo modo debemus discedere a regula synceritate scriptur arum For vvhich opinions we must by no meanes depart from the rule and sinceritie of the scriptures I could say much more herein but nothing can be more effectuall against the papistes then to confute them by their ovvne approved doctors And my desire also is to avoide all superfluous words The second Conclusion ALL persons ought to read the scriptures diligentlie because out of them even the simplest of all may gather so much as shall bee necessarie for their salvation This I say against that popish ridiculous vnchristian and pestilent abuse in vvhich they deliver by vvay of tradition to the people the scriptures sacramentes and church service in a strange tongue to them vnknowen vvhich their vngodlie and intollerable dealing S. Chrisostome most sharplie reprooveth in manie places vvherof I vvill onelie alledge some fevv In his commentarie vpon Saint Paul he hath these vvordes Et vos itaque silectioni cum animi alacritate volueritis attendere nullo alio preterea opus habebitis verus enim est sermo Christi cum dicit quaerite invenietis pulsate aperietur verum quia plures exijs qui huc convenere liberorum educationem vxoris curam gubernandaeque domus in sesereceperunt atque ideo non sustinent totos se labori isti addicere saltem ad percipienda quae alij collegerunt excitamini tantum ijs quae dicuntur audiendis impendite diligentiae quantum colligendis pecunijs tametsi enim turpe sit non nisi tantum a vobis exigere tamen conenti erimus sivel tantum prestetis nam hinc innumera mala nata sunt quod scripturae ignorantur hinc erupit multa illa haere seon pernicies hinc vita dissoluta hinc inutiles labores quēadmodum enim qui luce ista privati sunt recta vtique non pergunt ita qui adradios divinarum scripturarum non respiciunt multa coguntur continuo delinquere vtpote in longe peioribus tenebris ambulantes quod ne nobis vsuveniat oculos ad spelndorem apostolicorum verborum aperiamus If therefore you vvil read the scriptures vvith alacritie of minde you shall neede no other helpe at all for Christes vvord is true vvhen he saith Seeke and yeee shall finde knocke and it shall bee opened vnto yov But for that manie of you are charged vvith vviues children and domestical regiment and so cannot vvhollie addict your selves to this stndie and yet at least be readie to heare vvhat others haue gathered and bestovv so much diligence in heering vvhat is said as you doe in scraping vvorldlie goods together for although it bee a shame to aske no more of you yet vvill I bee content if yee doe so much For this is the cause of infinite evils that you are ignorant in the scriptures From hence springeth the manifold mischiefe of heresies from hence dissolute life from hence vaine and vnprofitable labours For euen as they that are deprived of this light can not goe on the right way so they that doe not behold the beames of holie scripture are enforced incontinentlie to offend in many things as walking in farre greater darkenesse This is the censure of saint Chrysostome out of which I note 1 First that whosoeuer studieth the scriptures seriouslie and with alacritie shall finde therein and vnderstand so much as is necessarie for his salvation And consequently that our disholie father the pope debarreth
vnto the rest writing in this maner Cum videritis haeresim impiam quae est exercitus antichristi stantem in locis sanctis ecclesiae in illo tempore qui in Iudaea sunt fugiant ad montes idest qui sunt in Christianitate conferant se ad scripturas quare iubet in hoc tempore omnes christianos conferre se ad scripturas quia in tempore hoc ex quo obtulit haeresis illas ecclesias nulla probatio potest esse verae christianitatis neque refugium potest esse christianorum aliud volentium cognoscere fidei veritatem nisi scripturae divinae when you shall see wicked heresie which is Antichristes armie standing in the holie Church at that time they that be in Iurie must flee to the mountaines that is they that are Christians must flee vnto the scriptures And why commaundeth he at this time all Christians to flee to the scriptures because at that time when heresie hath yeelded vp the churches no proofe can be had of true christianitie neither anie other refuge is left to christians desyrous to know the veritie of faith but onlie the holie scriptures Againe the said Crisostome saith in an other place after this maner Neque enim quicquam dicere oportet sine testibus solaque animi cogitatione nam si quid dicatur absque scriptura auditorum cogitatio claudicat nunc annueus nunc haesitans interdum sermonē vt frivolum aver sans interdum vt probabilem recipiens verum vbi è scriptura divinae vocis prodijt testimonium loquentis sermonem audientis animum confirmat Neither must we say anie thing without witnesses and vpon our own cogitation onelie For if any thing be spoken without the scripture the cogitation of the auditors halteth sometime graunting sometime doubting sometime reiecting that which is spoken as frivolous and sometime accepting it as probable But when testimonie is brought out of the scripture of Gods word then it confirmeth both the wordes of the speaker and the mind of the hearer And yet the said Chrysostome hath an other place well worthie to be written in golden letters Thus he saith Quomodo autem non absurdum est propter pecunias alijs non credere sedipsas numerare supputare pro rebus autem amplioribus aliorum sentētiam sequi simpliciter presertim cum habeamus omnium exactistissimam trutinam gnomonem ac regulam divinarum inquam legum assertionem Ideo obsecro oro omnes vos vt relinquatis quidnam huic vel illi videatur deque his a scripturis haec etiam inquirite ueras divitias discentes eas sectemur vt aeterna bona assequamur How is it not absurd for money not to credite others but to tell the money our selves and yet for more important matters to follow simplie the iudgement and opinion of others especiallie vvhen we have the most exact ballance rule I mean the assertion of all divine lawes I therfore pray beseech you al that you let passe vvhat this mā or that man thinketh search al things out of the scriptures and learning true riches let vs follovv them that so vve may attaine eternall beatitude Behold here a most godlie exhortation and grave advise given vs by this holie father As vve vvill not saith he trust others to tell our money but tell it our selves much lesse should vve trust others depending vpon them in matter of our salvation but should our selves learne and knovv the same by diligent reading of the scriptures Neither must we beleeve and doe what this or that man saith but what wee find to be true by painfull studie of the scriptures For which cause vviselie and gravelie said Tertullian Idesse verum quodcunque primum id esse adulterum quodcunque posterius That is that to be true vvatsoever vvas first and that to be counterfait vvhatsoever came after And for the same end said the holie Prophet Lucerna pedibus meis verbum tuum lumen semitis meis Thy vvord is a lanterne vnto my feet and a light vnto my path As if he had said of our selves vve are but darknes and can not see except vve be lightened with Gods vvord And consequentlie if vve desire to have our sight our chiefest and principall sight the invvard and spirituall sight of our soules vvee must imploy our vvhole industrie in reading the holie scriptures and vvith all humblenesse of minde studie them day and night The fourth Conclusion POpish traditions are so vncertaine and doubtfull as the best learned papistes are at great contention about them and can not possiblie be accorded therin For the exact proofe of this conclusion that intollerable endlesse strife which was a thousand and foure hundred yeares sithence betweene Victor then bishop of Rome and other Bishops of Asia may suffice if nothing els were said For on both sides tradition apostolical was alledged and stoutlie avouched for and concerning the celebration of Easter Of this matter thus writeth Eusebius Caesariensis Episcopis autem in Asia coactis qui morem iam olim ipsis a maioribus troditum sedulo observandum constanter asseverabant praefuit Polycrates qui in ea epistola quam ad Victorem ecclesiam Romanam scripsit traditionem ad ipsius vsque tempora deductam his fere verbis exponit Nos diem paschatis integre in corrupteque recolimus neque addendo quicquam neque detrahendo The bishops of Asia assembled in councell Polycrates beeing president affirmed constantlie that that custome ought to be observed which they of old time had received by tradition which tradition to have beene continued vntill his daies the said Polycrates in his epist. to Victor and the church of Rome sheweth plainelie in these words VVee keepe easter entirelie and incorruptlie neither doe we adde or detract anie thing And in the same epistle hee telleth vs that Philip one of the seaven deacons Saint Iohn the Evangelist Saint Polycarpe Saint Papirius Saint Melito and others did all obserue the same tradition These bee his wordes Isti omnes diem paschatis 14. die lunae ex evangelij prescripto observarunt nihil ab eo instituto ac more plane digressi sed secundum regulam normam fidei eum assidue tenuerunt All these have observed Easter the fourteenth day of the moone after the prescripr of the Gospell declining nothing at all from that custome and ordinance but dailie reteined it according to the rule and analogie of faith But Victor and other bishoppes with him defended bitterlie a contrarie tradition For thus writeth the said Eusebius of him Uictor qui tum Rom. ecclesiae praeerat totius Asiae ecclesias cum alijs finitimis tanquam alterius fidei opinionis simul omnes vt complectar brevi à communi vnitate ecclesiae amputare conatur in eos per literas graviter invehitur Victor then governing the Church of Rome indeavoureth to cut off from the common vnitie
of the Church all the Churches of Asia together with others adioyning and very bitterly inveigheth against them by his letters Which fact of Victor Irenaeus and other Bishops sharpely reprooved in their letters to the said Victor Which thing Ruffinus plainely testifieth in these words Sed hoc non omnibus placebat Episcopis quin potius è contrario scribentes ei iubebant vt magis quae pacis sunt ageret concordiae atque vnanimitati studeret denique extant ipsorum literae quibus asperius obiurgant victorem velut invtiliter ecclesiae commodis consulentem Yet this his dealing pleased not all Bishops but contrariwise they wrote vnto him bidding him to practise rather that belonged to peace and to studie for concord and vnitie Finally their letters are also extant in the which they sharpely chide Victor as one that respected vnprofitably the good of the Church Thus saith Ruffinus In like manner though with more modestie dissented Anicetus an other bishop of Rome from S. Polycarpe bishop of Smyrna Of which variance thus writeth Eusebius Neque tamen Anicetus Polycarpo poterat persuadere vt suum observandi morem deponeret neque Polycarpus Aniceto persuasit vt consuetudinem Asiaticam vllo modo observaret Neither could Polycarpus perswade Anicetus to keepe the custome and tradition of Asia Now gentle Reader what neede more to be said for the vncertentie of traditions 1 For first these Bishops that thought thus diversly of traditions lived within one hundred yeeres of Christ at what time the Church was in good estate and stained with very few or no corruptions at all 2 Secondly the one side doubtles was seduced with false traditions 3 Thirdly S. Polycarpe and other holy bishops of that age made no more account of the bishop of Rome his opinion or authoritie then of an other mans 4 Fourthly they were so farre from acknowledging him to be the supreame head of the Church that they all reputed them selves his equals and controlled him as sharply for his doctrine as S. Paul reprooved S. Peter for his conversation 5 Fiftly if S. Polycarpe had cause in his time beeing the flourishing age of the Church to doubt of Romish traditions much more have we cause in these latter daies to stand in doubt thereof For now hath iniquitie the vpper hande nowe are corruptions more frequent no we doe errours in every place more abound Let vs therefore follow S. Augustines advise let vs admit nothing rashly let vs examine all doubtfull traditions and doctrines by the touchstone of veritie the holy Scriptures And least any man thinke S. Augustine to be of another minde these are his owne expresse wordes Non audiamus haec dico haec dicis sed audiamus haec dicit dominus sunt certe libri dominici quorum ant horitati vtrique consentimus vtrique credimus vtrique servimus ibi quaeramus ecclesiam ibi discutiamus causam nostram Let vs not heare I say this thou saiest that but let vs heare this saith the Lord for our Lord hath bookes whose authoritie we both admit we both beleeve we both obey let vs there seeke the Church let vs there decide our cause But what neede many words For either popish vnwritten traditions are repugnant to the Scriptures or consonant to the same If they be repugnant then is there great reason to reiect them if they be consonant that must be tried by comparing them to the Scriptures which is the conclusion I defend But the Papists perceiving them selves to be convinced by the Scriptures tell vs plainly that they must have their cause tried by other meanes For so writeth my L. of Rochester in these expresse tearmes Contendentibus itaque nobiscum haereiic is nos alio subsidio nostram oportet tueri causam quam Scripturae sacrae When therefore heretikes he meaneth all not Papists dispute with vs we must vse other helpe in defense of our cause then the Scripture Loe they dare not be tryed by the Scripture Which if a papist had not spoken who would haue beleeved it The Corollarie FIrst therefore since the written Word conteineth in it selfe every thing necessarie for our salvation secondly since no traditions are to be admitted but such as are consonant to the holy Scripture thirdly since Papists load vs with huge numbers of traditions without warrant of the written word fourthly since popish traditions were in old time most doubtfull and vncerten I conclude that it is a sufficient motive for me to renounce the Romish religion as false erroneous and pernicious doctrine Thus much of the ninth Motive CHAP. ix Of Popish auricular confession ALthough popish doctours doe wonderfully magnifie their auricular confession perswading the vulgar sort that they can not attaine salvation without the same yet is it in deede a meere invention of man the bitter torment of conscience and the readie way to desperation For manifest probation whereof I proceede in this manner The first Conclusion ALL Christians must confesse their sinnes to God with internall contrition of heart with full purpose to amend their lives and with stedfast hope of remission by the mercie of God through the merites of Christ his Sonne our sweete redeemer Of this kinde of confession the Scripture speaketh abundantly Delictum meum cognitum tibi feci iniustitiam meam non abscondi dixi confitebor adversum me iniustitiam meam domino tu remisisti impietatem peccati mei I have made my sinne knowne vnto thee and mine iniustice I have not hid I said I will confesse to the Lord my iniustice against my selfe and thou hast forgiven the impietie of my sinne Qui abscondit scelera sua non dirigetur quiautem confessus fuerit reliquerit ea misericordiam consequetur He that hideth his offenses shall not be directed but who shall confesse and forsake his sinnes shall attaine mercie Sidixerimus quoniā peccatum non habemus ipsi nos seducimus veritas in nobis non est si confiteamur peccata nostra fidelis est iustus vt remittat nobis peccata nostra If we say we haue no sinne we deceiue our selues and the truth is not in vs but if we confesse our sinnes c. That this confession must be ioyned with hope of remission S. Chrysostome teacheth in these words Quid proderunt lachrymae confessio sinulla adsit abolitionis fiducia What shal teares confession availe if there be no hope of forgivenes And that we must adde herevnto amendment of life S. Hilarie teacheth vs when he saith Quid aliud est confessio erroris quam confessio desinendi ab errore What other thing is the confession of errour then to confesse that we will forsake errour So then when we be wayle our sinnes confesse them and purpose to amend our former lives with stedfast hope of Gods mercie through attonement made in Christes bloode wee shall doubtlesse have remission of our sinnes Then though our
the spirit of man that is in him These are S Augustines owne words so plaine and effectuall against popish vnchristian foolish and execrable confession as nothing more needeth to be said therein The fifth Conclusion ALbeit Popish auricular confession be so magnified with Papistes that every one is commanded vnder paine of damnation to beleeve the same as instituted by Christ himselfe yet was it not an article of popish faith for the space of one thousand and five hundred yeeres after Christ. This conclusion because it is very important I shal desire thee gentle Reader to ponder deepely with me my discourse Iosephus Angles Valentinus a popish fryer and bishop of Bosana in the second tome of that worke which he dedicated to the Pope himselfe Sixtus Quintus hath these expresse words Ante concilium Later erat haereticum negare necessitatem confessionis negantes tamen non erant haeretici ratio est quia nondum erat ab ecclesia declaratum Before the councell of Lateran it was hereticall to denie the necessitie of confession but yet they were not heretikes that denied it The reason is because the Church of Rome had not yet declared it to be an article of faith Loe these words conteine effectually the exact proofe of this conclusion if they be well marked 1 We must therefore observe first that who soever beleeveth not stedfastly every decree of the Church of Rome in matters of faith is holden of that Church for an heretike 2 We must observe secondly that the councell of Lateran whereof this fryer speaketh was holden in time of Pope Iulius the second and Pope Leo the tenth that is 1500. yeeres after Christ. 3 VVe must observe thirdly that vntill fifteene hundred yeeres after Christ were expyred they that beleeved not popish auricular confession to be ordeined by Christ were no heretikes For so as you see this fryer teacheth and the Pope him selfe graunteth 4 VVe must observe fourthly that the Church of Rome hath no authoritie to coyne any new article of faith 5 VVe must observe fiftly that the Church of Rome hath no new revelations in matters of faith but the very same which it had in the Apostles time both which latter observations their owne deare Canus telleth vs in these words Omnia siquidem fidei dogmata ab Apostolis accepit ecclesia vel scripto vel verbo quoniam ij ministri fuere sermonis nee vllas in fide novas revelationes ecclesia habet For the Church received all doctrines of faith from the Apostles eyther by word or writing Because the Apostles were the ministers of the word neither hath the Church any new revelations in faith Now out of these observations which are evident it followeth necessarily that confession this day ought not to be an article of faith no not in the Church of Rome 1 For first during the time of fifteene hundred yeeres after Christ it was no article of faith in the Church of Rome 2 Secondly the Church of Rome can not make that an article of faith now which was no article of faith in the Apostles time 3 Thirdly the Church of Rome hath no new revelations in matters of Christian faith For so as you have heard hath their owne Melchior Canus avouched Neither will it helpe to say that auricular confession was an article of faith in the Apostles time but not then revealed to the Church For as Canus hath told vs plainly the Church receiveth no newe revelations of faith This doctrine is confirmed by their famous Cardinall Caietan who avoucheth two speciall grounds against popish auricular confession For first although Christ by his opinion instituted confession yet did he make it voluntarie and left it in mans election whether he would confesse or not confesse Againe he telleth vs that the manner of popish confession to wit to confesse secretly in the priests eare was not ordeined by our Saviour Christ. Out of which assertion I inferre a double conclusion against the Papistes The one that confession is not necessarie to salvation For that which is voluntarie as to be a Monke a Nunne a Priest a Iesuite is not necessarie to salvation as every papist graunteth but is as a counsell worke of supererogation The other that popish lawe vrging men to auricular confession is flat against Christs institution And thus I weene I have prooved this conclusion The sixt Conclusion IF Popish confession were ordeined by Christ as the papists falsely and grossely imagine yet would it followe by a necessarie consecution that every Pope should be in daunger of his salvation This conclusion may seeme somewhat strange but I proove the fame By popish doctrine every man and every woman of lawfull yeeres are bound vnder paine of damnation to the said confession and consequently the Pope beeing either man or at least woman as is thought of pope Iohn is strictly bound vnto the same Now syr how our Pope his holinesse shall come to confession and have absolution of his sinnes hoc opus hic labor est And that the reader may fully vnderstand the difficultie herein it is to be noted that no priest can absolve any person from his sinnes over whome he hath not superioritie and iurisdiction but his holines hath both the swords his power is above Kings and Emperiours and over him no mortall creature no not an Angel of heaven hath any iurisdiction at all as holdeth popish faith The Pope then being subiect to none must yet be absolved of some which some must haue iurisdiction over him standeth doubtles in great perplexitie and in no small danger of his saluation Let us therefore find some poore shift to helpe his holines if it may be What if we say that the Pope hath no mortal sinne so is not bound to popish absolution But alas all Popes are not Saints as is prooved and so some must perforce have absolution Let us say that he may absolue himselfe as well as he may graunt pardons to him selfe But alas that implyeth contradiction because so he remaining one and the same man should be both superiour and inferiour to himselfe superiour as he did absolve and inferiour as absolved Let vs say that he voluntarily submitteth himselfe and so receiueth absolution But alas so shall his holines still be inferiour to the silly priest because as S. Paul discourseth to the Hebrewes he that blesseth is greater then he that is blessed Let us say that the Pope giueth to the priest power ouer him for that time onely But alas that would be a rare and strange metamorphosis with an impossibilitie annexed therevnto For first by this meanes the simple priest should be Pope in time of absolution as having then greatest power upon earth Secondly after absolution he that was pope should cease to be pope and he that was not pope should without election or consecration be pope again Which is a thing impossible euen by popish proceeding Let vs say that some other
faciunt peccatum The children of God both love and doe iustice but the children of the deuil both loue and do sinne and againe Manifestum fit studium bonorum operum effectum esse preaestinationis It is manifest that studie to liue well and to doe good workes is the effect of predestination and an hundred such like places the same author hath which I let passe for brevitie sake neither doth anie other of the learned amongest vs hold contrary to this doctrine nay all the pulpets God be thanked found out and extoll the praise of good workes yea which is more to be admired of the papistes who thinke so baselie of our religion wee affirme the good workes of the regenerate to be so acceptable in Gods sight that he will not suffer the least therof to be vnrewarded further we teach affirm in our religion that the regenerat childrē of God cā not cōtinue in gods favour vnles they detest sin striue against the concupiscence of the flesh do good works yet further we auouch cōstantlie that none cā beleeùe truly in Christ which doth not love Christ which doth not emploie his whole care studie industrie to doe the will of Christ and to keepe his commaundements And that this is the faith and doctrine of the Church of England verie manie God be thanked for it haue left to their posteritie livelie testimonies of the same wherof I will onelie name one who as hee did inwardlie in his heart beleeue the gospell so did he outwardlie in his life professe it and after his death confirme the same with a most charitable and christian testimonie of immortall memorie I speake of that honourable and zealous christian Sir VValter Mildmey the late foūder of a most famous colledge in the vniuersitie of Cambridge which he tearmed not after his owne name as the greater part vseth but Emanuell that is God with vs giuing vs to vnderstand therby that as hee beleeued and loued God so he would testify the same to al posterities by that worthie act as by the effect and fruite of a liuelie faith Now then how doe we differ from the papistes herein Zanchius shall answere Atque hic est vnus ex praecipuis vsibus bonorumoperum quod ijs non tanquam salutis causis sadtanquā effectis predestinationis fidei tum nos tum proximi certiores fimus nostrae electionis eoque salutis And this is one of the chiefest vses of good works that both wee and our neighbours are assured by them of our election and salvation not as by the causes of salvation but as by the effectes of predestination and of faith But the papistes will say if good woorkes cannot merite glorie nor iustifie wherefore then must we do them I answere that we must liue well and doe good workes for the loue and dutie we owe to God and because so is his holie will and good pleasure so saith the Apostle in these words ipsius enim sumus factura creati in Christo Iesu in operibus bonis quae preparavit Deus vt in illis ambulemus for wee are his workemanship created in Christ Iesus vnto good workes which God hath ordained that we should walke in them so then we thinke as reuerentlie and esteem as worthilie of good works as doth anie papist in the world for we grant that none can be saued or sanctified without good workes and further that none is truelie iustified which hath not good works yet for all that do we constantly affirme and that by the authoritie of holie writte that no man is or can be iustifyed by vertue of his good works the error of the Papistes consisteth in this that they do not distinguish betweene sanctification and iustificatiō the truth of our doctrine which is the verity grounded in the sacred scriptures is this that sanctificatiō iustificatió are inseparably vnited in one the same subiect in eodē instanti tëporis nōnaturae as the scholes speake that is we are freelie iustified sanctifyed also in the same instāt of time but first iustified in prioritie of nature for example fire and the heate are both at one and the same time though fire be before in prioritie of nature that is though fire goe before as the cause of euerie thing is before the effect of the same and as fire is not before heate in time and yet the cause of that heate so is our iustification not before our sanctification or our inherent iustice in time and yet is it the cause of our sanctification of our inherent iustice and of all the good workes we doe which thing if the papistes would once seriouslie observe they would not differ from our opinion in this behalfe vnlesse they haue fullie resolved to oppose themselves desperatlie against the truth The 12. Preamble VVHo so euer will but euen superficiallie consider the vncertaintie of popish doctrine shall thereby without further discourse find svfficient matter to abhorre and detest the same as most friuolous most ridiculous most irreligious For example in the sacrament of the altar as they terme it if certaine questions be propounded vnto them the best learned know not what to answere but so simply and so sottishly as euerie child may espie the follie of their doctrine If anie papist can truely and without blushing say the contrarie let the same be notifyed by his ansvvere to these my briefe demaundes 1. First I demaund how they excuse the people that adore with diuine worship the thing eleuated ouer the priestes head at Masse from idolatrie from heresie from false beleefe For if either the Priest want intention to consecrate vvhich often chaunceth by reason of vvandering imaginations or of purpose meaneth not to consecrate or of negligence omitteth any vvord of consecration then by popish religion the thing adored is but pure bread so the adorers thereof become idolaters vvorshipping a peece of bread for the euerliuing God And if the people either refuse to adore or doubt if they may adore they are deemed heretiques ipso facto for their pains because as the Popes disholie canons tell vs he that but doubteth of Romish definitions concerning faith and maners is an heretike 2 Secondlie I demaund what it is that the priest receiueth and deliuereth to the communicants when he hauing 40. breads before him supposeth them to be but 38. or 39. and so intendeth to consecrate no more for beyond the priestes intention consecration cannot extend as all wise Papistes graunt neither is his intention more limited to one bread then to an other and therfore can no more consecrate one bread then another 3 Thirdlie I demaund which part of the host as they terme it is the popish made God when the sacrificer intendeth indefinitelie to consecrate the one halfe of the said host and how there in adoring they can avoid idolatrie 4 Fourthly I demaund howe many gods or how many times God is made in
one and the same hoste in and at that Masse when all the newly made priestes doe consecrate in their Romish Church Latheran for they are all appointed to consecrate they doe all pronounce the wordes they are all bounden to have intention and yet when the principall author to wit the Bishop is at the last sillable some of the rest be in the middest some in the beginning some in one place some in another never a one jumping with other in that instant in which they should their bread-god make for of this matter are three solemne dissonant opinions amongest the great Romish Rabbins Pope Innocentius holdeth that all doe consecrate Durandus avowcheth that that Priest onely consecratetth which with greatest speed first commeth to the end but Cardinall Caietan hath another consideration 5 Fifthly I demaund concerning their wordes of consecration what is in the priestes hand when he hath uttered all the wordes save one if they answere the bodie of Christ then doeth it followe that the principall worde of their consecration is needlesse that their wordes of consecration be uncerten and that their consecratorie wordes so called be not causative of their falsly supposed effect if they say it is pure bread or bread in substance but altered in qualitie then doeth it followe necessarily that the consecration consisteth of the last word onely and that all the rest are meere extrinsecall to their imagined transubstantiation if they say it is neither Christes bodie nor bread but an unknowen substance or as they tearme it sometime individuum vagum we may truely tell them that their certentie of their idolatrous sacrament is as uncerten as the weather-cocke 6 Sixtly I demaund of them how Christes natural bodie being large is contained in around cake being little since Christes bodie is a true organicall bodie which hath divers partes every one distant from another if they say that Christes bodie is there without dimensions their owne angelicall and famous Doctor Aquinas is against them if they say that though it can not be so by naturall power yet can God miraculously bring so much to passe to that I answere that so to say can not serve their turne for by the confession of all learned men yea even of all popish schoole-men and Doctors there be many things which God can not doe or rather many things which can no way be done for example God can not sinne God can not make time past not to be past God can not make that a blind man remaining blinde do not want his sight though he can give sight to the blind God can not make that a dead man remaining dead have life though he can restore life to the dead in fine God can do nothing that implyeth contradiction and yet doeth not this want of doing argue impotencie in God who is omnipotent but defect in the thing that should be done Nowe so it is that this imagined being of Christes body in a little round cake implyeth in it selfe contradiction consequently can not possibly be done For example no power can bring to passe that a bodie being sixe cubits long and two cubits broad remaining still so long and broad shall be contained in another body being onely three cubits long and one cubite broad and the reason hereof is because so to conteine and be conteined implyeth contradiction And this is the case novv put of Christes bodie in the round popish cake Let all the papistes in England or els where solve this reason and I will be their bondman And if they can not solve it which indeede is impossible to be done then must they perforce confesse vvhich they vvould not that their doctrine is ridiculous impossible and execrable Seventhlie I demaund hovv they can defend Christes bodie from being broken and devided when they breake and devide their round cakes since by their doctrine Christes bodie is reallie conteined in the same Eightly I demaund hovv they can distinguish division of the bread from consecration of the same or hovv they can denie it to be of equall force vvith consecration thereof for by consecration of one bread Christes bodie is but in one place but by division of one bread his bodie is locallie in manie places at once Here endeth the first Booke THE SECOND BOOK VVherein are confuted the principall groundes of all Romish religion CAP. I. Of the principall groundes of all Romish faith and religion TVVO thinges there be which mightily keepe all Papistes in a certaine externall uniformitie of Religion as all whosoever deepely ponder the same must perforce acknowledge with me Th'one is the severe punishment sharpe tortures executed upon all persons whatsoever without exception of what degree state or condition soever that doe but once whisper against the least jote of Popish religion for better successe and more free passage of the said Romish religion the laicall people are prohibited by Popish canon law under paine of excommunication not to reason at all in matters of faith and the learned not to examine or discusse howe farre the Popes power doeth extend whatsoever or howsoever he appoint them to beleeve which their owne Popish fryer Franciscus a Victoria did not dissemble when out of their owne Canon lawe he uttered these expresse wordes Non spectat ad subditos determinare aut examinare quid possit Papa aut quid non possit quomodo teneantur parere vel non quia sacrilegium est disputare de potentia Principis praecipuè Papae It belongeth not to Popish vassals to determine or examine what the Pope may doe or what he may not doe For his lawe hath made it sacriledge to dispute of the Popes power yea this their irreligious manner of proceeding is executed in such strict sort as neither any of the laytie nor of the Clergie can under paine of Popish excommunication reade either the Olde or New Testament translated into the vulgar tongue or any other booke of controversie or Divinitie set forth by any not professed vassall vnto the pope vnlesse such person or persons be specially licensed from the pope thereunto All which is confirmed by daily practise of the Romish church in so much as if anie vtter anie one vvord that may any vvay sound or be racked to the dislike of popish doctrine that man shal bye and bye be castinto their disholie inquisition and shortlie after be burnt with fire faggot vnlesse he both svveare and subscribe to euerie article of their erroneous romish religion And further vnlesse hee also protest by oath to disclose vvhom soeuer he knovveth then or shall knovv aftervvard to hold anie opinion against the said romish religion Nay though a man be neuer so sound a papist yet if he be but found in companie vvith his deare frend vvho in affection is opposite to the romish religion that selfe sound papist shal be put into the inquisition and there abide vvith hard vsage vntil he pay the last farthing this