the soule of the world the Clergie of the Church and the Iesuites of the Clergie Iesus in this answere to the Pharisees expressed equity trueth piety but the Iesuites in their disputes regarde quaestum magis quam quaestionem All seeking their owne and not the things of Iesus Christ as S. Paul phraseth it Philip. 2. 21. Which occasioned a learned Diuine to say that they were Suitae not Iesuitae louers of themselues and not followers of Christ. Iesus here would haue scandalous accusations of our brethren written in the dust and trodden vnder feet of all that passe by But their doctrine is composed of lyes and libels and all thinges are fed and mainteined by such things of which they are bred and made the aliments of Popery must be correspondent to the elements of which it consisteth aequiuocation is their Diana lying their best helpe Machiauel their fifth if not first Euangelist as Caesar sayd si ius violandum est regni causa violandum and I haue heard that Sambucus alluding to that Apophâ—…egme should say when he had stolen a manuscript out of a library si ius violandum est eruditionis causa violandum so these men are resolued if a man must lye hee must lye for the good of the catholike religion and if lye in so good a cause lye to some purpose Iesus is a Sauiour of his people the Prince of Peace the God of loue but the Iesuites are destructiue doctors as rash Empiricks they can cure none but by letting of blood no treason plotted as Camerarius obserues in any state but a Iesuit hath a finger if not his whole hand in it either at the beginning middle or end so drunken with the blood of the Saints that as their old acquaintance writes the very Canibals and Anthropophages shall condemne them at the last day Thus haue they nothing of Iesus except only the bare name and nomen inane saith a Father is Crimen immane for their nature they resemble more Christs aduersaries the Scribes and Pharisees as being their offall and off-spring not so much flesh of their flesh as spirit of their spirit Now beloued I beseech you giue me leaue to say that vnto you which Moses in the 30. Chap of Deuter. to his auditours I haue set before you this day life and death good and euill blessing and cursing chuse therefore life shun the wayes of Antichrist which are the paths of death and follow Christs example which is the way the truth and the life that foâ—… both you and your seede may liue good subiects in his kingdome of grace and blessed Saints in his kingdome of glory IAMES 5. 16. Confitemini invicem peccata vestra Confesse your faults one to another OVr iniquities make a separation betweene God and vs and withhold his good thinges from vs Ierem. 5. 25. Now then vt cessante causa cesset effectus that the cause ceasing its effect also may cease S. Iames in the closing vp of his Epistle prescribeth a three-fold remedie for the remouing of our sinnes Eclipsing the Sunne of righteousnesse and hiding his face from vs. The first is confession of our faults one to another in our present text The second is prayer one for another in the words immediatly following The third is exhorting one of another in the 19. and 20 verses Concerning confession hee sets downe fiue conditions especially to wit that it be 1 Non involuta sed aperta not inuoluved and intricate but ingenuous and plaine noted in the verbe fatemini 2 Non diuisa sed integra not a partiall acknowledgement but a Plenarie noted in the preposition Con. Confitemini 3 Non reciproca sed transitiua not recoyling toward our selues but vttered vnto others also noted in the Aduerbe Inuicem 4 Non defensiua sed accusatiua not defensiue but accusatiue noted in the Nowne peccata faults 5 Non aliena sed Propria not another mans but our own noted in the Pronoune Vestra your faults Touching prayer one for another he shewes the great power thereof illustrated by the Prophet Elias example who being a man subiect to the like passions as wee that is frayle both in respect of his mind and body in respect of his mind as fleeing from angry Iesabel 1. Kings 19. In respect of his body as being fed by Raueâ—…s and by the little cake of a poore widdow dwelling in Zarepta 1. Kings 17. Yet with one prayer he shut vp the windowes of heauen and it rained not on the earth for three yeeres and sixe moneths And with another earnest prayer hee did open them againe and the heauen gaue raine and the earth brought soorth her increase As for exhorting one another he doth vrge that duty from the most excellent reward thereof If any of you haue erred from the trueth and some man hath conuerted him let him know that hee that hath conuerted the sinner from going astray out of his way shall saue a soule from death and shall hide a multitude of sinnes It is the worke of God only to saue soules causally but occasionally good men as Ministers and Instruments of God are sayd to saue soules in conuerting sinners from euill courses vnto the right way by fruitfull instructions and good examples So the Scripture speakes Matth. 18. 15. If hee heare thee thou hast won thy brother and more plainly 1. Tim. 4. 16. Take heede vnto thy selfe and vnto thy doctrine continue therein for in so doing thou shalt both saue thy selfe and them that heare thee I am at this time to treat of confession and the condition thereof I therefore resume my text Confesse your faults one to another A sinner vnregenerate is like Sampson grinding in the prison house corne for his enemies the greater his labour the more his losse Now the first step out of this vnhappy prison is the acknowledgement of his faults as the reuerend Father Nilus initium salutis est sui ipsius accusatio The condemning of his infirmities is the beginning of his sauing health Adam in couering his offence did offend more then in committing it all the sonnes of Adam haue this imbred cunning to hide their nakednesse with fig-leaues that is their naughtinesse with idle cloaks and excuses it is mother-wit to post and passe sinne from our selues vnto some other As when almighty God arraigned Adam in Paradise for transgressing his commandement in eating of the forbidden fruit hee presently layd the fault vpon Eua his wife she being questioned layd it vpon the serpent and the serpent vpon God Albeit vngodly men as our notes declines their sinnes throughout all the cases in the Nominatiue by their pride to get them a name in the Genitiue by their fornication in the Datiue by their Bribes in the Accusatiue by their Detracting and backbiting In the Vocatiue By their adulation and flattering In the Ablátiue By their oppression and robberies Yet they will not
of the axe saith Gregorie the great to fly from the helme and so they kill vnaduisedly their bretheren And these ghostly Fathers vse Christians as the Iewes did Christ hanging on the Crosse when his thirstie soule called for some comfortable potion they gaue him gall and vineger to drinke The word of God must dwell in vs plenteously but in all wisdome Col. 3. 16. We must heare it in all wisdome read it in all wisdome meditate on it in all wisdome speake of it in all wisdome especially preach of it in all wisdome not only in some but in all wisdom For all is litle enough considering the Lord will not hold him guiltlesse that taketh his name in vaine By Iacob yee which are verst in the Bible know well is ment the seed of Iacob all Gods people descended from his loynes heere called a worme And as Tremellius and our old English translations a little worme in respect of their abiect estate first in Egypt and afterward in Babylon a silly worme In quo saith one nihil est quod quis aut amet aut metuat So the next clause doth expound this in the iudgment of Caluine yee dead men of Israel in such a wretched and base slauerie that ye resemble men which are dead euen past all hope to be restored and raised againe to your former glory Gods people were not dead indeed but as it were dead to many purposes vnder their Captiuity They did not lead vitam vitalem a liuely life being as Socrates and u Plato sayd of marriners neither among the dead nor yet among the liuing And as Saint Paul of a Widdow spending her dayes in pleasure dead while they liue For so the Scripture speaking Hyperbolically calls those dead who liue in extreame perils and deepe dangers as Psalm 116. 3. The snares of death compassed me round about and the paines of hell gat hold vpon me and Psalm 86. 13. Thou Lord hast deliuered my Soule that is my person and life from the nethermost hell euen the pit of the dead or the graue So the Prophet Ezechiel entreating of this argument in his 37. Chapter compares the men of Israel vnder bondage to drie bones in the mids of a field These bones are of the house of Israel behold they say our bones are dryed and our hope is gone and wee are cut off a◅ branches from the tree Therefore Prophecie vnto them and say Thus saith the Lord God behold my people I will open your graues and cause you to come vp out of your Sepulchres and bring you into the Land of Israel againe As there is a spirituall resurrection from sin and an eternall resurrection a◅ the last day from the graue So likewise a temporall resurrection from affliction in this world So the Lawyers terme those ciuilly dead which are banished out of their Country There is between Exilium and Exitium so little difference that it sounds well enouge in a Latine eare to call such as are condemned to perpetuall Exile Capite damnatos men appoynted to dye Other instead of dead men of Israel read few men of Israel as our new Bibles in the margine so the Septuagints and their translator Israel parvulus little Israel and Procopius in his commentarie Perpaucus Israel as being in this aduersitie litle for number and lesse in account despised Israel as the translation Hen. 8. Thus I haue deliuered vnto you the plaine story but for as much as all the faithfull are the Sonnes of Abraham and true Iacobins as Augustine sayd more Israel then Israel it selfe the most and best expositors aswell ancient as moderne extend this not onely to the sonnes of Iacob according to the flesh but also to the seed of Iacob according to the spirit that is to the Church of Christ afflicted and persecuted vnder Antichrist in in spirituall Babylon And so these times haue made a large Commentarie vpon this text For Iacob is a worme troden vnder foot in Italie troden vnder foot in Spaine troden vnder foot in France troden vnder foot in Austria troden vnder foot in Poland troden vnder foot in Germanie Persecuted by the red Dragons might and malice throughout the Wildernesse of the whole world and the friends of Iacob are but louing wormes a few men and they by the designes of Antichrist his bloody ministers the Iesuits appoynted to dye for Christs sake killed all the day long This Scripture then is a parallell vnto that Cant. 2. 2. Like a Lillie among the thornes so is my loue among the Daughters and to that Ecclesiastes 9. 14. There was a little City and few men in it a great King came against and compassed it about and built forts against it And to that of our blessed Sauiour in the Gospell affirming that his Church is a little flocke in the mids of Wolues Now that which is sayd in generall of Christs whole body mysticall is verified in particular of euery member as euery sliuer of a bone is bone So euery sonne of Iacob euery true beleeuer baptized into Christ is a worme and as a man that is dead A worme not in respect of his humane condition onely Iohn 23. 6. Man is a worme euen the Sonne of man but a worme saying to corruption thou art my Father and to the worme thou art my Mother and my Sister But in respect of his Christian estate much more being vilified and accounted in the worlds esteeme a worme and no man a scorne of men and outcast of the people yea the filth of the world and off-scouring of all things 1. Cor. 4. 13. His soule quoth Dauid is filled with the contemptuous reproofe of the rich To good Men and Angels an obiect of pittie To bad Men and Angels an obiect of enuie To both a gazing stocke Bernard Ser. ◅1 Inter paruos sermones And with the despightfullnesse of the proud a gazing stocke to Men and Angels infaelicitatis tabula Calamitatis fabula the Map of miserie the table talke yea tabret as Iob speakes vnto the wicked Yee beleeue this I know because ye daily see this not in the tents of Kedar onely but in the high streets of Hierusalem also the greater doubt is how the Christian is sayd here to bee Dead For the better vnderstanding whereof obserue that spirituall death in Iacob is threefold to witt A Death of Sinne For how shall we that are dead to sin liue therein Rom. 6. 2. The Law Through the Law I am dead to the law Gal. 2. 19. That is saith Luther against that accusing condemning Law I haue an other law which is Grace Libertie which accuseth the accusing and condemneth the condemning Law The world Actiue Whereby the world is dead vnto Iacob renoūcing the pompes thereof and accounting all things losse to winne Christ. Passiue Whereby Iacob is dead to the world which hateth and persecuteth him for Christs sake The summe of all is that a
foorth and let her be burnt Where Iudah as some conceiue being a Patriarch and head of his family did adiudge that Thamar his daughter in law which had played the whore should be burnt for her fault or as other he required that shee should be brought before the Iudges sitting in the gates of the city that they might condemne her to dy Vnder the Law there be many precepts in this kind recorded in one chapter as Exod. 21. Hee that smiteth a man and hee dye shall dye the death he that smiteth his father or his mother shall dye the death hee that killeth a woman with child shall pay life for life Now Moses Iosua Samuel Dauid and other good gouernours executed these lawes vpon their delinquent subiects and ye know that Naboth accused by two false witnesses of blasphemy was by Queene Iesabels art and King Ahabs authority stoned to death and the Scribes and Pharisees hauing taken a woman in adultery brought her vnto Christ and said that she should be stoned to death according to the Law When Christ himselfe was come which is the end of the Law he gaue this absolute determination All that smite with the sword shall perish with thâ—… sword The which cannot be so well expounded as thus hee that strikes with the priuat sword of reuenge shall be punished with the publique sword of Iustice for the publique sword of the Magistrate was at that time drawen out against Christ and therefore Peter ought to put vp his priuat sword of reuenge and obey the higher powers 2. We proue this doctrine by the iudgement of the most ancient and Orthodoxe fathers Augustine writes Lib. de Ciuitate Dei chap. 21. That publique persons in authority when as according to the Iust courses of law they sentence malefactors to death offend not against the precept thou shalt not kill and in another place repeating the words of Christ all that strike with the sword shall perish with the sword He doth explaine them thus Such as vpon their owne authority strike with the sword shal perish with the sword But if God put a sword into their hand then they may yea then they must strike for Princes punish malefactors with death not as masters of their liues but as Ministers of God and it is not in them any murther but an act of Iustice. Hilary writing vpon the same words of Christ maintaineth also that it is lawfull to kill in two cases especially 1 In our owne Iust necessary defence 2 When we are called to Magistracie S. Hierome in his commentary vpon the words of Ieremie Chap. 22. 3. Execute yee iudgement and righteousnesse doe no violence nor shed innocent blood in this place saith expressely that the putting to death of homicids witches sacrilegious persons is not effusion of blood but execution of right Lastly wee proue this assertion by reason and common experience for an husbandman pruneth idle twigs and luxurious branches which hinder the growth of his vine and the chirurgeon cutteth off a rotten member which otherwise would infect the whole body So the Magistrate being the great husband and Physitian of the State may destroy some corrupt part for the preseruation of the whole Melius est vt pereat vnus quam vnitas in the wordes of our common law better it is to suffer a mischiefe then an inconuenience More safe that one should be ruinated in his particular then the whole kingdome in conueâ—…ienced in the generall And the sword of an officer thus vsed is not as Augustine speaks Ferrum inimici vulnerantis sed medici sanantis Yea but if Christ will haue mercy Mat 9. 13. How may Christians execute Iustice Answere is made that Christ in that place speakes not of publique Iustice but of priuat behauiour now then albeit a Magistrate bee neuer so mercifull in his owne cause yet is he in his office the Minister of God to take vengeance on him that doth euill and there is a pity which is cruell and a Iustice which is merciful optimum miserecordiae genus nocentes occidere It is in a Prince the best kind of mercy to put a few notorious offendors to death that all the rest vnder him may lead a quiet life Concerning a peaceable life Princes are protectours of their Realmes against all forreine forces as they beare the sword of Iustice to defend their people from all domesticall desturbers of the peace So likewise the sword of war to defend their people from all forreine foes inuading their lands and encroching vpon the liberties of their kingdomes For albeit the Manichees in old time and Anabaptists in our time haue thought it vnlawfull for Christians to bee warriours yet all Orthodox diuines hold the calling of souldiers to be both honest and honorable and this they prooue by concluding arguments out of the Scriptures and Fathers God in his word giueth vnto souldiers not a Commission onely but a commendation also bidding them to fight and blessing them in lawfull warres a Commission is granted Iudg. 3. 1. These are the nations which the Lord left that hee might proue Israel by them euen as many of Israel as haue not knowen the warres of Canaan onely to make the generations of the children of Israel to know and to teach them warre and 1. Sam. 15. verse 2. 3. Thus saith the Lord of hostes I remember what Amalek did vnto Israel now therefore goe and smite Amalek and destroy ye all that apperteineth vnto them haue no compassion on them but slay both man and woman both infant and suckling both oxe and sheepe both Camell and Asse But a more generall and expresse Commission is deliuered Ecclesiast 3. 8. There is a time of warre and a time of peace there is no season alotted for any wicked act because we must serue God in holinesse and righteousnesse all the dayes of our life warre then haâ—…ing an appointed time must of necessity be good and so Iust warres are stiled often in holy â—…cripture the battels of the Lord And God preâ—…bed in his law diuers Military rules as Deut. â—…0 1. When thou shalt goe foorth to warre against thâ—…e â—…mies and shalt see horses and charets and people 〈◊〉 then thou be not afraid of them for the Lord thy 〈◊〉 is with thee who brought thee out of the land of Aegypt and Numbers 10. 9. When yee goe to warre yee shall blow an alarum with the trumpet and Num. â—…1 2. Harnesse some of you to warre that ye may execute the vengeance of the Lord against Midian and verse 27. Diuide the prey betweene the souldiers that went to warre and all the congregation And Dauid in the 144. Psalme verse 1. Blessed be the Lord my strength who teacheth my hands to warre and my fingers to fight Peter Martyr biddeth vs obserue the great Emphasis in the pronoune my manus meas my hands and my fingers because Dauid was a
more need his deuotion in frequenting publique prayers his constancy in his studies his studious vigilancy for the publike affaires both of the Church the Common wealth So that hee might with as little Ostentation haue spoken of himselfe as Luther did of himselfe Ego sum oneratissâ—…mus psalterium exigit â—…ntegrum hominem totum eundem Concio ad Populum totum preculae instituti mâ—…i cultus totum negotioâ—…um alienorum occupatio I am burdened more then any man my paines in my Pesthâ—…ls require a whole man My Preaching to the people a whole man My priuate and publique deuotions a whole man common affaires belonging to my place in the Church in the common wealth a whole man So that I may compare his life to such an one as S Augustine wished Eudoxius the Abbot to lead Inter ignem et Aquam Inter Apicem Superbiae et voraginem Desidiae Neither inclining to Pride on the right hand nor idlenesse on the left Wheresoeuer he liued leauing some remarkeable token of his goodnesse Witnesse his mother Camebridge who will still remember him as truely for his learning as Trithemius did for Algerus Vir fuit in sanctis Scripturis jugâ—… studio exercitatus veterum quoque Lectione Diues atque in Secularibus literis magnifice doctus ingenio cautus et disertus eloquio And for his life the like Testimony may be easily procured that there was none in the Vniversity more obseruant of Order Habit â—…xercises both publique and priuate I haue heard it from his owne mouth and hee had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he neuer missed publique Sermon at St. Maries during all the time of his abode there saue twice I am loath to defile mine owne nest Yet I feare Aetas Parentum peior Avis tulit nos nequiores Witnesse likewise the Church in generall for whom willingly hee would haue spent himselfe so that few are left behind but are loosers by his death Heauen only a gainer in whose blessed mansions hee now rests fully satisfied with the melodious harmony of that Supernall Quire Part of which musicke I thinke he heard before he departed this life for the night before he dyed all his discourse was of musicke and being demanded whether he heard any or what musicke he meant his answere was O Gabriel Gabriel Sure the blessed Choristers of Heauen were ready to carry his soule with ioy into his Masters ioy I will conclude with him as S August concerning his deare beloued Nebridius Nunc vivit in sinu Abrahae Boysius meus dulcis amicus meus nam quis alius tali animae Locus My deare friend now rests in Abrahams bosome for sure there is no othe place for so Diuine a soule Thus gentle Reader haue I giuen thee a short suruey of the life of him whom perhaps thou knewest though not in his person yet in his workes If I haue come short of what his desert might iustly challenge as the relation of Salomon did to the Queene of Saba I must craue craue pardon for my weakenesse in this kind it being thanke worthy for him that hath no better 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or if I haue shot my few arrowes ouer the marke with Ionathan I shall be well content with S. Augustines censure vpon Tully for his large commendations of Caesar So it may bee with his glosse Dicebat hoc tam Magnus Laudator aut tam Magnus Adulator sed si Laudator talem noverit si autem adulator talem esse debere ostendebat To conclude if this last worke of his finde but that acceptation with thee which vttered Viva Voce it gaue to the auditors or if this Prol s Posthuma haue but some resemblance with his former off-spring that it be not thought altogether Spurious I doubt not but thou wilt bee easily induced together with mee and others that haue bene bettered by the godly example and heauenly labours of this holy man to glorifie the Author of euery good and perfit gift who will not cease to raise vp such excellent instruments for his owne glory and the Churches good To whose blessed Protection I commit thee Euer Resting Thine in what hee may R. P. A TABLE OF THE CONTENTS Sermons on Proper Lessons 1 The first Lesson at Morning Prayer on the second Sunday in Aduent ESAY 5. 18. Woe vnto them that draw inquitie with cords of vinitie and sinne as it were with a cartrope Pag. 1 2 The first Lesson at Morning Prayer on the first Sunday after Epiphany ESAY 41. 14. Feare not worme Iacob c. 16 3 The first Lesson at Evensong on the fourth Sunday after Epiphanie ESAY 58. 7. Breake thy bread to the hungry 31 4 The first Lesson at Morning Prayer on Sepâ—… Sunday 〈◊〉 1. 26. And God said let vs make man in our image after our likenesse 50 5 The first Lesson at Morning Prayer on the seventh Sunday after Trinitie 2 SAM 24. 14. Let vs fall now into the hands of the Lord for his mercies are great and let me not fall into the hand of man 70 6 The first Lesson at Morning Prayer on the thirteenth Sunday after Trinitie 2 KING 19. 36. So Sennacherib King of Ashur departed and went his way and returned and dwelt in Niniue and as he was in the Temple worshipping Nisroch his God Adâ—…amelech and Sharezar his sonnes slew him with the sword 89 7 The first Lesson at Morning Prayer on the nineteenth Sunday after Trinitie DAN 13 16. Shadrach Mesech and Abednago answered and said vnto the King c. 106 8 The first Lesson at Morning Prayer on the one and twentieth Sunday after Trinitie ABACVCK 2. 9. Woe be to him that coveteth an evill couetousnesse to his house 121 Other Sermons vpon seuerall Occasions 1 On Rogation Sunday PROV 22 28. Remoue not the ancient bounds which thy Fathers haue made 135 2 At the Sessions ROM 13. 4. He is the Minister of God for thy good 160 3 A Funerall Sermon PSAL. 42. 9. One deepe calleth another 197 4 Before the King at Christchurch PSAL. 84. 10. One day in thy Courts is better then a thousand 211 5 On PSALM 105. 4. Seeke the Lord and his strength seeke his face euermore 228 6 IOHN 8. 6. Iesus stopped downe and with his singer wrote on the ground 254 7 IAMES 5. 16. Confesse your faults one to another 27â—… SERMONS ON Proper Lessons ESAY 5. 18. Woe vnto them that drawe iniquitie with cordes of vanitie and sinne as it were with a Cart rope IN this Text two poynts are to beediscussed especially First the goodnes of God who soundes a woe before he sendes a woe Secondly the wickednesse of man in drawing iniquity Touching the first in holy writ we finde two kinds of woes a woe of Condoling and a woe of Condemning Condoling as Psalm 1â—…0 Woe is mee that I am constrayned to dwell with Misery Mica 7. 1. Woe is mee for I am as the Grape gleaning of the Vintage And in this Prophesie
Chap. 6. vers 5. Woe is me for I am vndone This kind of woe nothing at al or very litle concernes our present Text that other is two fold to witt a woe of instruction and a woe of destruction or in plainer termes a woe denounced and a woe executed The woe whereof I am now to treate and many moe both after and before these words As woe to them that ioyne house to house and field to field Till there be no place for others in the Land Woe to them who rise vp early to follow drunkennesse Woe to them who speake good of euill and euill of good are but warnings and so by consequent armings against that heauy woe of destruction which in the end of the Chapter is threatened by a nation that shall come from farre with arrowes that are sharpe and all their bowes bent with horses hauing hoofes like flint with Chariots hauing wheeles like whirlwinds roaring as the Lyon or as the roaring Seas Executing the iudgements of God vpon the men of Iudah and inhabitants of Ierusalem in such sort that none shall deliuer them In the dayes of security to sound out the woes of seuerity is not welcome though it be wholsome it is harsh vnto flesh and bloud vnto such as are at ease in Sion vnto such as haue made a league with death and with hell agreement vnto such as dreame of peace when there is no peace Saying to the seers see not and to the Prophets prophesie not vnto vs right things but speake flattering things Esay 30. 10. But the Thundering of woe is wholsome to such as haue hearts and eares to suffer the words of exhortation It is so farre from either bringing or hastening of woe as that if it worke true repentance it doth often deferre and sometime deliuer vs from a woe hanging ouer our heads Howsoeuer the wicked had rather once feele then euer feare destruction and woe yet it is an argument of Gods infinite rich mercy who desires not the death of a sinner first to become a Preacher and then a punisher First to sound a woe before hee send a woe First to speake to vs in his wrath before hee vexe vs in his sore displeasure Psal. 2. 5. So we read that he did inioyne his Prophets to cry aloud to lift vp their voyce like a Trumpet in shewing his people their trangressions and to the house of Iacob their sinnes And Christ albeit he were the Prince of peace Esay 9. 6. did chuse some for his Apostles who were the Sonnes of Thunder so well as others who were the Sonnes of Consolation and after ascending vp on high and giuing gifts vnto men Ephes. 4. 8. He bestowed vpon his Apostles not onely clouen but all so fiery tongues Acts. 2. 3. That they might not onely direct but also correct as St. Paul speakes improue rebuke c. As Nazianzen wrote of Basil that they might lighten in their doings and thunder in their doctrines In this Chapter at the 6. verse the preachers are compared vnto cloudes I will command the cloudes that they raine no more raine vpon my Vineyard That is the pastours teachers that they preach no more When the Lord saith Augustine by the mouths of his ministers denounceth a woe then he thunders in the cloudes But when they bring the glad tidings of saluation he distilleth as it were drops of his mercy sending a ioyfull raine thaâ—… refresheth his inheritance God as an exquisite musician twines the strings of our hearts euery way that he may put vs in tune he hath a longing desire that the teares of our repentance may quench vtterly the Coales of his displeasure for albeit the Axe bee layd vnto the roote of the tree yet shall it not be hewen downe so long as there remaines any hope for fruites of amendment It is true that God if men will not turne hath his Bow bent and ready but as hee that shootes to hit another hath the string of his Bow vpon his owne breast Euen so God in drawing the Bow to shoote the bitter arrowes of his wrath against vs hath his hand on his heart and in the middest of his anger hee remembers mercy Abacuc 3. 2. Denouncing a great many woes before hee will execute as much as one woe This exceeding kindnesse and long suffering in God commendat et emendat as Augustine speakes it recommends God as a patterne teaching vs to be mercifull as our Father in heauen is mercifull Is the Lord gratious full of pitty long suffering and of great goodnesse Then I beseech you be followers of God as deere children Ephes. 5. 1. As God sayd vnto Moses Exod. 25. 40. So I say to thee fac secundum exemplar performe that which is good according to the patterne Doe not rashly iudge much lesse condemne any man before the time but expect amendment in thy greatest enemie hope the best euen of the worst although he draw iniquity with cordes of vanity and sinne as it were with cart-ropes Secondly the bountifulnes and long suffering of God lead vs to repentance Rom. 2. 4. For that which is counted of man slackenesse is in God patience desiring that no man should perish but all should amend and be saued 2. Pet. 3. 9. If we shall harden our hearts and neglect the woes of instruction vndoubtedly the woes of destruction will one day come vpon vs. If we continue not onely to sinne but to delight in sinne and not only to delight in sinne but to boast of sinne and not only to boast of sinne but also to iustifie sinne As to make good euill and euill good drawing iniquity with cordes of vanity and sinne as it were with a carte rope What do we but heape vpon our selues wrath against the day of wrath and of the declaration of the iust iudgement of God The diseases of our age through a long peace grow for the most part by riot and excesse and consequently haue not so much vse of restoratiues as need of launcing and corrasiues when the woundes of the people saith Cyprian are tumentia then the preachers as good Chirurgions must open the swelling veynes of pride launce the puffed-vp impostumes of greedy desires then it is their duty to cry woe be to those that are mighty to drink wine woe be to those that are wise in their own sight woe bee to those who iustifie the wicked for reward In a word the best musicke for our times is that of the Angell Apocalyps 8. 13. Woe woe woe to the inhabitants of the earth And because men haue despised the Prophets and stoned if not with hard flint yet with hard speeches and vsage such as haue beene sent vnto them early late Therefore God makes the very dumbe creatures to Preach and sound out his woes in the middest of a peruerse generation The foundations of the earth quaking and shaking
among swine by the rules of the Gospell and Lawes of our Land he that wil not labour ought not to eate he that will not learne of the Pismire to prepare his meate in Summer and to prepare his food in haruest hee that is a Ludouicus nihil agens a Lewis Doe nothing should haue nothing of our liberalitie but in extreame necessitie to conclude the loyterer is to bee punished but the labourer to bee cherished If thou bee neighbour to such an one breake thy bread to his hungrie Soule call him to thine house couer him and comfort him There bee foure strings of Gods whip mentioned Ezechiel 14. 21. the Sword Famine Noysom beasts and Pestilence Now the most greiuous of thē all is Famine For what noysome beasts the Sword and the Pestilence kill in a moment there bee many lingring deathes in hunger Famine saith Basile is a disease that doth soone torture yet slowly consume destroying by little and little Well then if the greater miserie be the better obiect of mercy deale thy bread to the hungrie So God which is the father of mercy d satisfied the thirsty soules of Israel in the Wildernesse and filled their hungrie soules with aboundance So Christ which is our way for example so well as trueth in doctrine filled the hungrie with good things Luke 1. 53. This was Solomons precept Pro. 25. 21. If thine enemie bee hungrie giue him bread and it was Tobits practise I gaue my bread to those that were Hungrie Tobit 1. 16. And in the last day the first good deed of the godly remembred by Christ and rewarded is I was hungrie and ye gaue me meat And the first ill obiected vnto the damned I was hungrie and yee gaue mee no meat I thirsted and yee gaue mee no drinke The third point to bee further examined is quid dandum and that is Bread now there bee three sorts of bread mentioned in holy Bible Sacramentall 1 Cor. 11. 28. Let a man examine himselfe and so let him eate of this bread Doctrinall Iohn 6. Labour not saith our Sauiour for the loaues and for the meat which perisheth but for the meate and bread that endure to life euerlasting Corporall Math. 4. 4. Man shall not liue by bread onely but by euery word that proceedeth out of the mouth of God The bread here principally spoken of is neither mentall nor sacramentall but corporall and this kind in a strict acception is the loafe made of wheat or the like graine Gen. 14. 18. Melchisedech King of Salem brought forth bread and wine but in a more generall and large signification it is vsed in holy Scripture pro omni Comestibili for all kind of food as Gen. 3. 19. In the sweate of thy face thou shalt eate bread 2 Sam. 9. 10. King Dauid sayd to Ziba Mephibosheth thy Masters Sonne shall eate bread alway at my Table that is hee shall fare so well as I fare so well as one of the Kings Sonnes as it is sayd verse the 11. And in the Pater Noster giue vs this day our daily bread Where Panis is Pan euery thing fit and necessarie for our present life Well then if in asking of bread from God thou wilt haue it of the largest extent take heed how you curtall it in this and other commandements concerning the giuing of bread to thy poore brethren As you begge bread of God so breake bread to the hungrie deale to him as occasion is offered more then either Crust or crumme of thy loafe Giue so much as is necessarie for his reliefe bring him to thine house couer him and hide not thy face from thy flesh The fourth point is de quo dandum and that is expressed in the word Tuum not the goods of another but thy bread si tuus almes are a sacrifice pleasing vnto God now wee may not present an offering to God of that which cost vs nothing as King Dauid speakes 2 Sam. 24. 24. Honour the Lord with thy riches cast thy bread vpon the waters giue thy garments vnto the naked and of thine aboundance to such as haue neede It must bee thine first and that acquired lawfully not by Bribes or oppression or Forgerie but thine by descent or purchase thine by the sweat of thy Browes in some honest occupation or thine by the sweat of thy braines in some commendable profession Almes are not to bee giuen as one wittily sayd except they first haue sweat in a mans hand It is not an act of Charity to rob Peter and pay Paul or to build an Hospitall for a few by the ruins of many for so you shall haue more to curse you then to blesse you If thou giue giue that which is fit ont of thine ovvne Cesterne and owne Well and owne substance deale thy bread Or thy bread that is such as thou thy selfe dost eate qui tuus thy dole may not bee panis lapidosus as Fibius Verucosus speakes in Seneca so hard to digest as a stone no mouldy bread no mustie bread but wholesome and sauourie such as thou wouldest haue wert thou to begge thy bread Or thy bread that is when it is thine dum tuus est as the blessed Apostle Gal. 6. 10. While thou hast time make thine owne hands executors and thine own eyes ouerseers and thine owne sonns and seruants in thy houshold witnesses of thy wil in doing good Halfe a loafe broken vnto the hungrie while thou liuest hast it in thine own power and purse procures thee more friends in the court of Heauen then a whole loafe giuen after thy death by heires and asignes If bread bee thine thus as I haue told you si tuus qui tuus dum tuus deale thy bread to the Hungrie A good worke is in it selfe a sufficient reward Pro. 21. 15. It is ioy to the iust to doe Iustice much more to shew mercy for hee which is full of pitty rewardeth his owne soule Pro. 11. 17. Blessed is hee that considereth the poore and needy Psal. 41. 1. Blessed in His Temporall Ciuill Spirituall Eternall Estate Blessed in his temporall estate both in respect of wealth and health As for wealth there is that scattereth and yet is increased more but hee that spareth more then his right shall surely come to pouertie The liberall person shall haue plenty or as other read the soule of blessing shall bee made fatt and hee that watereth shall also haue raine God makes an hedge about him and about his house and about all that hee hath Iob. 1. 10. As for his health the Lord preserueth him and keepeth him aliue that hee may bee blessed vpon earth the Lord deliuers him in the time of trouble the Lord comforts him when he lyeth sicke vpon his couch and makes all his bed in his sicknesse To my remembrance saith Hierom I neuer read of any that dyed an vnhappy death who lead a mercifull life concerning both health and wealth
the like resolution I am ready not to bee bound only but also to dye at Hierusalem for the name of the Lord Iesus In the like case blessed Ignatius had the like resolution as S. Hierome and diuers other râ—…late for being adiudged to bee throwen vnto the beastes and hearing the lyons roaring I am quoth hee the wheat of Christ and I shall bee ground with the teeth of wild beastes that I may be made pure manchet for his owne mouth In the like case S. Vincent had the like resolution being as 〈◊〉 reporteth out of 〈◊〉 vicit 〈◊〉 vici et 〈◊〉 In the like case Martin Luther had the like resolution I am certainly determined to enter Wormes in the Name of our Lord Iesus although I knew therâ—… were so many deuils 〈◊〉 mee as there bee tiles to couer the houses in Wormes All Martyrologies as well ancient as moderne abound with examples in this kind Christians in old time saith Sulpitius desired Martyrdome more then men in our time doe Bishopriches for when once the Gospel is at the stake and Gods glory questioned Tormenta carcer vngula ardensque flammis lâ—…mina atque ipsa 〈◊〉 〈◊〉 mâ—…rs Christianis 〈◊〉 est As Prudentius in Hymno de Vincentio Martyre diuinely Bacon our countryman is termed among the Schoolâ—…en Doctor Resolutuâ—… in like manner all the schollers of Christ ought to be Doctores inconcussibiles as Nic de Clemangris wrote to Gerson in his 9. Epistle Iuuenal saith in his first Satyr Stulta est patientia cum tot vbique Votibus occurras periturâ—… parcere chartae But take heed as Clemang in the fore-cited place doth aduise ne sit stulta patientia cum tot vbique Gladibus occurras Cum tantam Ecclesiae ruinam et tantam euersionem videas parcere â—…ri parcere linguâ—… parcere stilâ—… to which I will adde periturâ—… parcere carni Brethren ye haue not as yet resisted the man of sinne vnto blood exhort one another while 〈◊〉 is called to day marke those diligently which are ready to forsake the Gospel and imbrace the present world who trust almighty God so little with their liues as that vpon rumours of warres in forreine parts and shaddowes of feares neerer home turne backe like Iordan and start aside like a broken bowe It is an obseruable note touching the writings of S. Iohn how that in in his Gospel hee teacheth especially faith in his Epistles especially loue in his Apocalyps especially hope This booke being as reuerend Bullinger censureth Euangelicissiâ—… liber of all holy scripture the fullest of consolation and the maine poynt of the whole reâ—…elation is vndoubtedly the certaine destruction of Babylon and most vnspeakeable blessednesse of Hierusalem aboue Wherefore stand fast in the faith quit your selues like men bee strong in the Lord and in the power of his might bee not weary of well doing but abundant alwayes in the worke of the Lord continue faithfull vnto death and the God whom we serue shall deliuer vs from the hands of all our enemies and giue vs the Crowne of life ABACVC 2. 9. Woe be to him that coueteth 〈◊〉 euill couetousnesse to his house c. There be 2. parts of this Prophecie 1. An expostulation of Abacuc or a complaint in the 1. and 2 chap. 2. A postulation of Abacuc or prayer in the â—… chap. THe Prophets expostulatioÌ„ is twofold the first concerning the licentious and loose liues of the 〈◊〉 compassing aboue the righteous either by secret fraudes or else by spoyling and open violence Chap. 1. vers 2. 3. 4. To which almighty God answereth in the seuen next verses that hee will bring vpon the Iewes for their iniquities the Chaldâ—…ans a bitter and a furious people who shall â—…mple vpon the breadth of their land and possesse their 〈…〉 teaching the Prophet how to comfort the faithfull and shewing by vision that hee will ouerthrow the Chaldeans their enemies when as their ambition and pride shall be full and at the height For their generall and chiefe captaine Nâ—…buchodonosor who doth inlarge his desires as the hell and as death is vnsatiable gathering vnto him all nations and heaping vnto him all people what is he but as one that transgresseth by wine for as wine doth in the beginning make the drunkard Iouiall and merry but in the conclusion ouerthrow him and expose him to base contempt euen so Nebuchodonosors prosperity made him exceeding fearefull and terrible to the nations round about him in the beginning but as the Lord here tels Abacuc in the end these people shall take vp a taunting prouerbe against him and a parable of reproch As he boasted in fiue things especially so there be fiue mocks or worse against him in this chapter answerable to the same 1. He glorified in the multitude of his riches against which it is sayd Woe be to him that increaseth that which is not his and ladeth himselfe with thicke clay 2. Hee gloried in the greatnesse of his kingdome against which it is sayd in our text Woe bee to him that coueteth an euill couetousnesse to his house c. 3. Hee glorified in the strength of his 〈◊〉 cities and towres of defeâ—… 〈◊〉 〈◊〉 〈◊〉 towne with blood and erecteth a city by iniquity 4. He gloried in oppressing of his neighbour Kings and kingdomes against which it is sayd Woe bee to him that giueth his neighbour drinke and maketh him drunken that thou mayest discouer his nakednesse 5. Hee gloried in the protection of his Idol and Idol god against which it is sayd Woe bee to him that saith to the wood awake to the dumbe stone arise it shall teach behold it is layd ouer with gold and siluer and there is no breath at all in it I am at this time to treat of the second tract only the which as it concerned Nabuchodonosor in Hypothesi so beloued it may be verified of euery couetous vnsatiable wretch in Thesi that in spoyling other hee couereth an vnprofitable gaine consulting shame to his owne house and sinning against his owne soule As Seneca sayd there is a good vsury and a bad a good of our precious time a bad which is the biting interest of money For the Scripture mentioneth a good and a bad couetousnesse a good which our blessed Lord calleth hungring and thirsting after righteousnesse And S. Paul a coueting of spirituall giftes and S. Hierom a couetous desire to winne soules vnto God an euill couetousnesse termed by Christ. Luke 16. 9. Vnrighteous Mammon and that in three respects as being either ill got or ill kept or ill spent Ill gotten as when a cruell oppressour doth encrease that which is not his own verse 6 when hee buildeth a towne with blood and a city with iniquity verse 12. Or when he seeketh his owne with oâ—…er great care setting his whole heart vpon worldly wealth extending his desires as hell and as death
openly the foxes haue holes and the birdes of heauen haue nestes but the sonne of man hath not whereon to rest his head And Martin Luther a second Elias who by fire from heauen descried and described that abomination of desolation in Gods temple writes of himselfe that of all sinnes hee was euer least subiect to couetousnesse The Papists obiect often that professours of the reformed religion are Lutherans but I would to God both we and they were true Lutherans in this point I haue read that Cardinal Burbonius should say he would not leaue his part in Paris for his part in Paradise But a man of God on the contrary must account all thinges losse that he may win Christ If euery sinne be lesse or more deformed ex parte boni cui inordinate subditur as the schoole speaks then vndoubtedly couetousnesse is a most abiect sinne because goods of the world are worse then either goods of the body or goods of the mind it is but a dirty sin to loue thick clay If we may not too solicitously care for to morrow Mat. 6. 34. Then it is the serpents head and height of impiety to carke for many morrowes building our nest on high that wee may escape the power of euill to come hording vp secret treasure not only for our children but also for our childrens children as the Lawyers speake setling inheritances and making vncertaine riches which according to Gods booke haue wings as an Eagle perpetuities for euer This insatiable both intent and extent is an euill couetousnesse in Gods eye Now concerning our neighbours auarous increasing of wealth is often reported and repeated in this Prophecie to be spoyling of other which are either superiours equalls or inferiours as for superiours euill couetousnesse denyeth vnto Caesar the things that are Caesars It with-holds tribute to whom tribute custome to whom custom honour to whom honour belongeth It renders not to minister and master and magistrate that which is due by the lawes of God and man As for equals it is euill couetousnesse that occasioneth so many quarrels in law and makes so many breaches in loue As for inferiours it is euill couetousnesse that maketh a man hard hearted and fast handed toward the poore the true character of Nabal is to get much and keepe much but to spend little and giue nothing Not to run in the field of this common place beyond the bounds of our text hee that inlargeth his desires as the hell and is as death and cannot be satisfied but gathereth vnto him all nations and heapeth vnto him all people he that buildeth his nest on high erecting it with blood and iniquity he that increaseth that which is not his owne and leaues so much hid treasure to his babes that all of them may liue like gentlemen and Idle men is an enemy to the Church and common weale loosing the one many good Pastors and the other many good professours and tradesmen If gallant vpstarts like nettles today peeping out of the ground to morrow perking to the top of the hedge had not bene left an opulent fortune they would haue got their liuing either by the sweate of their braynes or else by the sweat of their browes whereas now the state both Ecclesiasticall and Ciuill is depriued of their industry Lastly this sinne is the roote of euill vnto our selues auarus nemini bonus sibi vero pessimus A muck worme doth no good vnto any much hurt vnto himselfe he coueteth an euill couetousnesse saith our Prophet to his owne house he sinneth against his owne soule and consulteth shame to his owne posterity It is euill vnto his house for the building of it so high vpon so bad a foundation will be the ruine thereof and make it euen with the ground so Cyrillus Alexandrinus vpon the place Posuisti nidum in alto sed miser eris et repente sub pedibus inimicorum Thy stately towers and townes ouertopping the heads of thy friends shall vpon the sudden bee trampled vnder the feet of thy foes for although all men should hold their peace yet sayth our Prophet the stone shall cry out of the wall and the beame out of the tymber shall answere it the dumbe creatures answere one another as voices in the quire and their cryes as S. Iames telleth vs enter into the eares of the Lord of hostes and the Lord cryeth although thou exaltest thy selfe as an Eagle and make thy nest among the starres yet thence will I bring thee downe for as thou hast done so shall it be done to thee thy reward shall returne vpon thy head Obadia 4. and 15 verse It is euill to his posterity for vnconscionable gaine will occasion his children to be lazie lazinesse will occasion lewdnesse and lewdnesse will occasion vtter ruine for them that honour mee will I honour and they that despise mee shall bee despised sayth the Lord God of Israel 1. Samuel 2. 30 It is euill to his owne selfe for as the liberall and mercifull man rewardeth his owne soule Prouerbs 11. 17. So the cruell and couetous sinneth against his owne soule sayth our Prophet and this euill is the worse for that it growes stronger and stronger as he growes weaker and weaker omnia vitia saith Zanchius Cum senectute sâ—…nescunt auaritia sola iuuenâ—…scit other sinnes as wee grow in yeeres are lesser and lesser only couetousnesse which Abacuc telleth vs is a kind of drunkennesse reignes in old men especially an apprentise hauing serued certaine yeeres is a free-man and a scholler hauing studied at the vniuersity seauen is a master but the couetous person is neuer a free-man or a master but alwayes a seruant and a slaue to Satan and sin deficient in euery good office concerning his naturall life ciuill life spirituall life eternall life all which is included in this one word Woe wherby the Prophet doth intimate that couetousnesse is the roote of all euill which a man suffers Woe to him that coueteth an euill couetousnesse An Angel cryed Apoc. 8. 13. Woe woe woe to the inhabitants of the earth inhabitantibus non accolis as S. Ambrose distinguisheth vnto such as are not onely soiourners but setled inhabitants who so dwell on earth as that they make it their mansion and heauen and neuer looke for another city which is aboue Woe to such in their life woe to such in their death woe to such after death as the godly man whose conuersation is in heauen hath the promises of the life present and of that which is to come so the worldly man who coueteth an euill couetousnesse whose minde is set on earthly things hath the punishments of the life present and of that which is to come Woe wo woe to such a one woe to his body which is a temporall wo wo to his soule which is a spirituall woe woe to both body and soule which is an eternall woe Concerning
acknowledge their sinnes in any case yea when other mens examination hath found them out excuses already non feci si feci non mali feci si mali feci non multum malè si multum malè non malâ intentione aut si malâ intentione tamen aliena suasiene That is either I did not doe it or if I did do it it was not ill Or if ill it was not much ill Or if much ill it was not with an ill intention Or if with an ill intention it was vpon anothers perswasion I sayd I will confesse my sinnes quoth Dauid But the foole saith in his heart I will neuer confesse my faults and if I perish I perish Our sins are termed in the Scripture sicknesse sores ful of corruption as then a bodily wound cannot be exactly healed vnlesse it first be opened and searched by some cunning chirurgion vnto the very core So the griefes of a wounded conscience cannot be throughly cured vnlesse they bee reuealed vnto some friendly Physitian apt and able to bind vp the broken hearted and to comfort such as mourne in sinne If thy confession in this case be forced and not free palliated and not plaine what doest thou but fester a wound and foster a sore within thy owne bosome I will end this argument in the words of â—… Solomon He that hideth his sinnes shall not prosper but hee that confesseth and for saketh them shall haue mercy The second condition of confession is that it be Plenarie and not Partiall and that is implied in the preposition Con as Aquine vpon the place Confitemini id est simul fatemini confesse one fault with another as you confesse your faults one to another Conscience before sinne is fraenum a bâ—…idle but after sinne Flagrum a whip If the reuerend man and Martyr of God Father Latymer tooke speciall care to the placing of his wordes in his examination after he heard the pen walking in the chimny behind the cloth of Arras how circumspectly should wee looke to our wayes seeing conscience recordeth all our actions in bookes that are to bee shewed at the day of iudgement being either a witnesse for vs or against vs excusing or accusing Rom. 2. 15. If any grieuous crime then afflict thy soule confesse it and so confound it as Simon of Cyrene did helpe to beare Christs Crosse So thou mayest vndoubtedly find some good and discreete friend who will in such a case helpe to beare thy crosse confesse your faults one to another saith S. Iames and so beare one anothers burden saith S. Paul Galat. 6. 2 〈◊〉 in dissembling a part of their debts vnto their fathers and other deare friends which are ready to take some good course for the payment of them often vtterly ruine their whole temporall estate For one hundred pound not confessed and left vnpaâ—…d is a brood egge to mul iply new debts vntill they be so dangerous and desperate as the old sinnes are debts as Christ teacheth in his absolute forme of prayer and sinners are ding-thrifts as Christ teacheth in his parable of the prodigall sonne mentioned Luke 15. The concealing then of one heynous crime that is a burden to the conscience from our Father in heauen and from our good friends on earth able to Minister wordes in time to him that is wearie Like Apples of gold in pictures of siluer may proue the mother of many foule sinnes vnto the finall vndoing of our spirituall and Ghostly welfare Hee which is to take possession of a Church or a common house will according to the tenour of our law be sure to shut out of the doores man woman and child that may disturbe his quiet taking of seising Christ stands at the doores of our hearts and knocks he desires a peaceable possession of our bodies and soules as being his Temples and houses O then I beseech you let vs cast out of our doores man woman and child euery crying crime that rebelleth against him If there remaine but one fault not confessed it may keepe possession for the deuill and so the King of glory will not enter in and sup with vs and dwell in vs but the foule spirit returnes againe bringing seauen other spirits worse then himselfe and then alas our end shall be worse then our beginning Luke 11. 26. The Lord commanded Saul to smite Amalek and to destroy all that perteined vnto him and to slay both man and woman both infant and sucklings both oxen and sheepe both camels and asses our sins are Amalekites that burne our Ziklag and set on fire the little city captiuating our senses and making them prisoners vnto their lustes If then we spare but one Agag it may cost vs a kingdome and such a kingdome as is farre better then the kingdome of Saul a kingdome that cannot be shaken an inheritance which is immortall and neuer falles away 1. Pet. 1. 4. The third condition here required in confession is that it be Transitiua to wit a confession vnto another And therefore Cardinall Bellarmin and other Papists vsually cite this Scripture to prone their auricular confession of sinnes vnto the Priest vpon payne of damnation euery yeare But Melancton in his Apology for the confession of Augusta Caluin in the third booke of his institutions Chap. 4. sect 12. Erasmus Fulke Marlorate Bullenger Vpon the place haue well obserued that the word Inuicem intimates plainly that this text is to be construed not of Sacramentall confession as the Papists vse to speake but of a mutuall confession and so consequently the Priest if he haue done any wrong is inioyned by this Canon to confesse his faults vnto his Parishioners aswel as the Parishioners are bound to confesse their faults vnto their Priest If they haue trespassed him Nay the Rhemists are so modest as to say that it is not certaine S. Iames here speaketh of Sacramentall â—…fession and Cardinall Caietan of all the Doctours in his age the most accuratly learned as â—… Pererius the Iesuite writes of him a man addicted so much vnto Poperie g that had he liued a little longer hee had beene chosen Pope confesseth ingeniously Non est hic sermo de confessione facramentali vt patet ex èo quod dicit confitemini inuicem sacramentalis enim confessio non fit inuicem sed sacerdotibus tantum As for Popish auricular confession our Diuines affirme truly First that it is a nouelty Beatus Rhenanus a Papisticall authour auowes that it was vnknowne in the dayes of Tertullian who liued about two hundred yeeres after Christ and Peter Lambard saith Happily it was not vsed in S. Ambrose time who liued about foure hundred yeares after Christ and Erasmus in his annotations vpon S. Hieroms Epistle to Oceanus touching the death of Fabiola writes peremptorily that it was not ordeined in S. Hieroms age The Greeke Church as Theodorus reports hath no