most excellent Maiestie that nowe is appointeth Bishops and Priests so king Iosaphat appointed Priestes and Levites so king Salomon appointed Sadock 2 Secondly as her Maiestie deposeth Priests so king Salomon deposed Abiathar 3 Thirdly as her Maiestie commandeth her Bishops in Englande to preach the Gospell to administer the Sacraments to reforme abuses and to execute censures Ecclesiasticall according to the Scriptures so commanded king Iosaphat his Priests in Ierusalem to decide all controversies arising about the lawe about commandements about ceremonies about iustifications and to teach his people their duetie therein 4 Fourthly as king Iosaphat appointed Amarias ruler in spiritual causes and Zabadias governour in secular affaires distinguishing their offices and limiting their iurisdictions so doth her Maiestie referre Ecclesiasticall affayres to her cleargie men and matters of state to her secular lords neither confounding their functions nor disabling their persons 5 Fiftly as King Iosaphat did neither beare the Arke nor burne incense nor offer vp sacrifice nor initiate his priests so neither doth her Maiestie preach the Gospell administer the Sacraments consecrate her Bishops or personally execute any Churchly function And therefore are the Iesuite Bellarmine his words most absurd when he saith Et iam reipsa Calvinistis in Anglia mulier quaedam est summus pontifex And nowe in very deede a woman is Pope of the Calvinists in Englande Hee might more probably have saide that a woman was once Pope to Romish Iesuits his brethren For so much he may read this day painted vpon the Church walles in Syenna which in the late repairing of that famous Church the Bishop would not suffer to be defaced albeit the Iesuits made such request vnto him I will omit to speake of king David king Iosias king Ezechias and others who all practised like iurisdiction in Ecclesiasticall affaires one onely text of the Scripture shalbe sufficient with popish glosses vpon the same Thus therefore is it written by the holy Prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To thee to thee alone haue I sinned Where the gemination of to thee after the Hebrew manner and custome argueth the vehemencie of the subiection and gravitie of the trespasse that is David beeing king sinned onely to the king of all kings God him selfe Which Euthimius in his glosse vpon the same words confirmeth in this manner Tibi soli peccavi cum sim rex te solum commissorum à me scelerum iudicem habeam tibi soli peccasse videor hoc est tibi soli iudici subiicior caeterorum enim omniū ego dominus sum ob potentiam meam licere mihi videntur quaecunque libuerint To thee onely have I sinned because beeing a king and having thee onely iudge over my trespasses I seeme to haue sinned to thee only that is I am onely subiect to thee as to my iudge For I am lord over all others and in respect of my magnificence whatsoever doth please me seemeth to be lawfull for me Raynerius Snoygoudanus and divers others have set downe the like interpretation vpon this portion of Scripture The popish glosse vpon the same text hath these words Tibi soli quia rex omnibus superior tantum à deo puniendus est To thee onely because the king is above all men and can onely be punished of God Nicolaus Lyranus a man of no small account with the papists glosseth the said text in this manner Tibi solipeccavi scilicet tanquam iudici punire potenti peccaverat enim contra Vriam alios occasione huius interfectos tamen quia er at rex non habebat iudicem superiorem qui posset eum punire nisi Deum To thee onely have I sinned that is to say to thee onely as to the iudge and him that can punnish For he had no we sinned against Vrias and others whom he caused to be murdered by that occasion but because he was a King he had no superiour iudge that could punnish him save God alone What can be more plainly spoken for if none but God be superiour to the King if none but God can iudge the King if none but God cā punish the King all which the Popes owne doctours affirme then doubtles can not the Pope depose the King The King therefore by popish resolution is greater and above the Pope Yea which is wonderful Thomas Aquinas who is as it were the platforme and patterne or Idaea according to which the Popes of late yeares doe fashion and frame their lawes and whose doctrine is as the Gospell with the Papists doth confirme Lyra his exposition in these words Tibi soli peccavi dicit glossa quodrex non habèt hominem qui sua fact a diiudicet sed quantum ad vim directivam legis princeps subditur legi propria voluntate To thee onely have I sinned the glosse saith the King hath no man that can iudge his doings but yet touching the directive force of the lawe the Prince is subiect of his owne accord vnto the law Which Victoria vttereth wisely and learnedly in these words Leges latae à rep obligant omnes ergo etiam sifer antur à rege obligant ipsum regem confirmatur quia in aristocr atico principatu senatus consulta obligant ipsos senatores auctores illorum in populari regimine plebiscit a obligant ipsum populum ergo similiter leges regiae obligant ipsum regem licet sit voluntarium regi condere legem tamen non est in voluntate sua non obligari aut obligari sicut in pactis libere enim qui squis paciscitur pactis tamen tenetur Lawes which the common-weale maketh binde all therefore if the King make them they binde him also And it is confirmed because in the aristocraticall government the lawes of the senate binde the fenatours the auctors thereof and in popular regiment the decrees of the common people binde the people ergo in like manner the kings laws binde the king And although the king make lawes voluntarie yet is it not in his will to be bound or vnbound as in covenants for every one maketh covenants voluntarily and yet is every one bound by his covenants Ambrose who freeth Kings from all lawes made by man shall conclude this point Thus doth he write Qui tenentur legibus audent suum neg are peccatum de dignantur rogare indulgentiam quam petebat qui nullis tenebatur legibus humanis They that are bound to lawes dare denie their sinne and disdaine to aske forgivenesse which he desired that was bound to no law of man And againe he saith Rex vtique erat nullis ipse legibus tenebatur neque enim vllis adpoenam vocantur legibus tuti imperij potestate homini ergo non peccavit cui non tenebatur obnoxius He was in deede a king he was bound to no lawes for kings beeing free by the power of Empyre are not punnished by any lawes He therefore finned not to
same booke confuteth it selfe so plainlie as none vvith reason can esteeme it worth a straw For in that verie booke the author thereof who soeuer he were alleageth S. Austens opinion and confuteth the same These are the wordes quod quam vis licet de eius salute Augustinus potuit dubitare credo quidemilli qui dixit quacunque hora peccator ingemuerit conversus fuerit vita viuet because although S. Augustine doubted of his saluation yet do I beleeue him that said at what houre soeuer a sinner shall repent and be converted hee shall live These are the wordes of this vvriter which doubtlesse cannot be S. Augustines because S. Austen would never speake of him selfe as of a strange third person and purposelie confute himselfe as this author confuteth Augustine Besides this S. Augustine in his bookes of confession doth vtterlie condemne confession of sinnes vnto Priestes as I haue prooved in the chapter of auricular confession but alas the Papistes as they haue but one onelie place of the Machabees for their forged pugatorie so haue they but onelie this place of S. Augustine for their popish confession And therefore no marveile if they invent poore miserable shifts to have them both reputed authentical if it would be The 9. Preamble THe cheefest and principall thing that seduceth and maketh so manie wilfull papistes is this gentle reader for certaintie when so ever anie one of what degree calling or condition soever shall become a papist and yeeld himselfe to the slanedome of popish religion that person must bye and bye prosesse ipso facto to beleeue and imbrace all the popes decrees of faith and maners as the verie selfe decrees of the holie ghost and also to obey his ordinances and censures as the lawes of God and not of man their reason whereof is because as they say the holie Ghost doth so direct couduct and guide the Popes tongue and pen that he can neither define commaund or write anie thing in iudiciall and difinitiue maner but it must perforce proceed from the holie ghost out of which falslie supposed ground two most pernicious euils follow of necessitie The one that whensoeuer anie difficultie doubt or controversie ariseth about anie matter of religion then by and by the Papistes consider first of all what the pope holdeth whether it be in the decrees decretals the sixt booke Clementines extravagants and that done they will coine one distinction or other by which they vvill racke the meaning of the question difficultie reason father or scripture propounded to agree with that which the pope holdeth For they wil neuer examine the popes decrees by the scriptures fathers or coūcels but the fathers or councels scriptures by the Popes faith constitutions practise for if anie can once say the Church that is the pope holdeth so then is the controversie at an end he shall be demed an heretike that proceedeth one iot further for their canon law hath made it sacriledge to dispute of the popes power Read the first chapter the other that none may or dare reade either the scriptures trāslated into their vulgar tongue or any expositours vpon the latine Bible or anie booke of controversies or anie writer whosoeuer in anie matter of religion popish writers onelie excepted vnlesse they first haue a licence from the pope which license is neuer graunted but to special persons vpon speciall considerations And out of this sharpe vnchristian and diabolical prohibition issueth the third euill to wit that not one papist among ten thousand knoweth anie thing perteining to religion save onely a few special pointes of popish doctrine For they are taught that to beleeve as the fable of the Colier teacheth them is sufficient the devil as cardinall Hosius reporteth disputed with a poore colier asking him how he beleeved I beleeue said the colier as the church beleeueth then the deuill demaunding how the Church beleeued the colier answered in this maner I beleeue as the church beleeueth and the church beleeueth as I beleeue there he rested and would not remoue one iote At the same stay are all papistes this day who beleeue as the church of Rome beleeueth though they cannot tell how it beleeueth but onelie in a generall and grosse maner and so they often times beleeue they know not what Marrie our English papistes for feare of the statute dare not stand vpon this beleefe though it be their staie indeed but flee to another bulwarke as they deeme it to wit it is against my conscience when yet in verie deede they can no more tell what conscience is then they know what the romish church beleeveth The 10. Preamble THe religion this day established by godlie lawes in this realme of England is the aunciēt christian catholike and apostolike doctrine which was taught by Christ and his apostles practised in the primitive church euer continued in the heartes of the faithfull vntill this houre and shal no doubt to the worlds end And though the common people for the greater part call it the new religion yet is that a meere childish vanitie and the popish doctrine the new religion in verie deed For the old Romish religion is this day holden and observed in this Realme which thing is proued at large throughout my second booke for example the profession of the romish Capuchenes is not a new profession in religion but the old franciscan profession newlie reformed and therefore doe they terme themselues the reformed franciscanes which yet the other corrupt and dissolute franciscans will not acknowlege and euen so in our case the religion now established in England is not a religion opposite to the first old Romish religion but the old Romish religion newlie reformed and purged from the corruptions and abuses crept into the same From which auncient and pure religion the pope and his adherents are departed like as the franciscans are also gone from their old popish franciscan profession The 11. Preamble THe ignorant papistes that is all papistes or verie few excepted doe greatlie loth and abhorre the christian catholike religion now established in this land by godlie lawes in a godlie maner And this they doe vppon a ground falslie so supposed by reason of their ignorance therein their falslie conceiued ground is that our religion contemneth good workes and iustifieth the most wicked liuers vpon earth which if it were as they imagine then were it indeede a great motiue to dislike of our religion But gentle reader it is a most notorious slaunder doubtlesse as I shal evidentlie proue vnto thee Hieronymus Zanchius writeth thus Primi affectus regenerationis ac spiritus sunt amor iustitiae legisque divinae odium peccati The first affects or fruites of regeneration and of the spirit are loue of iustice and of the law divine and hatred of sinne and a litle after he saith thus Fily Dei diligunt faciunt iustitiam filii autem diaboli amant
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