that that vow which for the obedieÌ„ce of mans law is preiudicial to Gods law is wicked and damnable but such is the vowe annexed in popish priests marke well my words therefore the vow imposed to popish priests is wicked and damnable I say first the vow annexed because the priests do not formally vow single life but the Pope hath annexed it to their orders by his wicked decree I say secondly the vowe imposed because the priestes indeede woulde willingly retaine their libertie stil. I say thirdly that gods law doth not onely graunt libertie to marrie but also chargeth euerie one that hath not the gift of continencie to take a wife to vse holy wedlocke for the auoiding of sinne I say fourthly that mans law onely hath prohibited the marriage of priests which being once proued this fourth assertion wilbe manifest Thus therfore writeth their deare Gratian in expresse words Copula namque sacerdotalis vel consanguineorum nec legali nec euangelica vel apostolica auctoritate prohibetur ecclesiastica tamen lege penitus interdicitur For the marriage of priests or kinsfolks is neither forbiddeÌ„ by the law of Moses nor by the lawe of the gospell nor by the law of the apostles yet is it vtterly interdicted by the lawe of the church of Rome Marke well these wordes for Christes sake gentle christian reader for they are able to confound al obstinate papists in the world Obserue therefore first that this Gratian who vttereth these words was a verie famous popish Canonist brother to Peter Lombard surnamed for his supposed deserts the Maister of Sentences who was sometime bishop of Paris and of such renowme in the popish church as his bookes are this day read publiquely in the diuinitie schooles Obserue secondly that this great learned papist Gratian liued with his brother Lombard about 400. yeeres agoe euen then when the pope was in his greatest pompe and tyrannie Obserue thirdly that this Gratian being so learned and so renowmed among the papists did euen in the altitude of popedome commit that to the publique view of the world which vtterly ouerthroweth al papistrie Obserue fourthly that the pope and his vassalles being iustly infatuated for their manifold sinnes had not power to hinder and keepe backe from the print such bookes as vtterly disclose their tyranny falshood and paltrie dealing Oh sweete Iesus great is thy mercy wonderfull is thy iustice infinite is thy wisedome vnsearchable are thy iudgements Truly saith the Psalmograph Vnles the Lord defend the citie in vaine do they labour that keepe the same Thou O God who causest the red sea to giue place to the Israelites thou who causest Balaams asse to speake thou who causest the fire to suspend it force in the burning furnace thou who causest yron to swimme vpon the water thou who causest lockes and brasen gates to open voluntarily thou thou O mightie God of Israel hast enforced Gratian that learned famous and zealous papist to confesse openly for the battering downe of al popery that the marriage of priests which the Pope enforceth vppon them vnder paine of damnation euerlasting is neither forbidden by the law of Moses nor by the lawe of thy holy gospel nor yet by the law of thine apostles Caietanus their owne deare Cardinall and learned schooleman confirmeth that which Gratian hath already said These are his wordes Nec ratione nec authoritate probari potest quod absolute loquendo sacerdos peccet contrahendo matrimonium Nam nec ordo in quantum ordo nec ordo in quantum sacer est impeditiuus matrimonij siquidem sacerâ—otium non dirimit matrimonium contractum siue ante siue post seclusis omnibus legibus ecclesiasticis stando tantum â—is quae habemus à Christo apostolis It can neither bee proued by reason nor yet by authoritie if we will speake absolutely that a Priest sinneth by marrying a wife For neither the order of priesthood in that it is order neither order in that it is holy is any hindrance vnto matrimonie for priesthood breaketh not marriage whether it be contracted before priesthood or afterward setting al ecclesiastical lawes aparte and standing onely to those things which wee haue of Christ and his Apostles Antoninus is consonant vnto Caietane and writeth in this manner Episcopatus ex natura sua non habet opponi ad matrimonium the office of a bishoppe of his owne nature is not opposite vnto marriage Saint Clement telleth it as a wonder that the Apostle giuing so many rules and precepts touching matrimonie should say nothing of the marriage of Priests if it had beene a thing necessarie these are his words Omnes Apostoli Epistolae quae moderationem docent continentiam cum de matrimonio de liberorum procreatione de domus administratione innumerabilia praecepta contineant nusquam honestum moderatumque matrimonium prohibuerunt All the Epistles of the Apostle which teach sobrietie and continent life whereas they containe innumerable precepts touching matrimonie bringing vp of children and gouernment of house yet did they no where forbidde honest and sober marriage I say fiftly that to take away the christian libertie from man which God hath granted to man is a wicked and damnable sinne and therefore doth the holy vessell of God bid vs to perseuer constantly therein For after that hee hath exhorted euerie one to continue as God hath appointed and withal hath shewed the freedome of marriage to bee granted to all hee forthwith addeth these words Ye are bought with a price be not the seruants of men as if he had said to marrie or not to marrie is in your owne election let therefore neither Iew nor Gentile ouerrule your libertie let none entangle your consciences let none bring you into faithlesse bondage let none impose that heauie yoke vpon your necks which yee are no way able to beare Nowe by due application heereof the vow of single life at the least the vow annexed to priesthood which by the law of man spoileth vs of our christian libertie must needs be a wicked and damnable vowe For as the learned papist Victoria hath wel obserued the gospell is called the law of libertie because christians after the promulgation of the gospel are onely bound to the law of nature And yet our late popes haue made our case more intollerable then euer was the heauie yoke of the Iewes For Saint Paul chargeth vs to stand fast in the libertie wherewith Christ hath made vs free and not to be intangled againe with the yoke of bondage I say sixtly that to abandon Gods holy ordinance is a wicked and damnable sinne and yet is this done as the Pope bluntishly auoucheth by his tyrannically extorted vowes for matrimonie contracted after priesthood is by Gods law true and perfect matrimonie as is alreadie proued by popish grant and yet is such matrimonie become no matrimonie by popish vow as the Pope would enforce vs
of works lest any man should boast himselfe And therfore the apostle meaneth nothing lesse then that we shoulde purchase and merite heauen by our good workes I say secondly with deuout Bernard that the ready way to attaine saluation is to beleeue the contrarie doctrine These are his expresse wordes Necesse est primò omnium credere quòd remissionem peccatorum habere non possis nisi per indulgentiam Dei deinde quòd nihil prorsus habere queas operis boni nisi hoc dederit ipse postremò quòd aeternam vitam nullis potes operibus promereri nisi gratis detur illa First of all thou must beleeue of necessitie that thou canst not haue remission of thy sinnes vnlesse God will giue thee a pardon for the same Againe thou must beleeue that thou canst not haue any good works at all vnlesse thou receiue it at Gods hand Last of all thou must beleeue that thou canst not merite eternall life by any works vnlesse it be freely giuen of mercie I say thirdly that the apostle meaneth nothing else but that as god hath called vs and offered saluation to vs and withal giuen vs power to will and to do well so we ought by faith to embrace his gratious gifts and to shew our selues thankfull by the obedience of his holy lawes For to this ende hath God chosen vs called vs and iustified vs not that we should liue idly and dissolutely but that we should exercise our selues in faith and good works and in obedience be answerable to his holy vocation For this respect doth the same apostle say in another place For we are his workemanship created in Christ Iesus vnto good works which God hath ordained that we should walke in them The eight obiection Redeeme thy sinnes with righteousnes saith the prophet and thine iniquities with mercie towards the poore Therefore with good workes we may satisfie for our sinnes and procure Gods fauour towards vs. The answere I say first with the apostle that no man is able to make satisfaction for his sinnes And I adde Bernards glosse vnto the same who writeth thus Iam verò de aeterna vita scimus quia non sunt condignae passiones huius temporis ad futuram gloriam nec si vnus omnes sustineat Neque enim talia sunt hominum merita vt propter ea vita aeterna debeatur ex iure aut Deus iniuriam aliquam faceret nisi eam donaret Nam vt taceaÌ„ quòd merita omnia Dei dona sunt ita homo magis propter ipsa Deo debitor est quà m Deus homini quid sunt merita omnia ad tantam gloriam denique quis melior est prophetâ cui dominus ipse tam insigne testimonium perhibet dicens virum inueni secundum cor meum veruntamen ipse necesse habuit dicere deo non intres in iudicium cum seruo tuo Domine Nowe touching eternall life wee knowe that the sufferings of this time are not worthy of y e glorie to come no not if one man abide al. For the merits of men are not such that for them eternal life is due by right or that god shuld do som iniury if he gaue it not For to let passe that all merits are the gifts of God and so man is rather debter to God for them then God to man what are al merits to so great glorie In fine who is better then the prophet to whom our Lorde giueth so worthie testimonie saying I haue found a man according to my heart for al that he had need to say to god Enter not into iudgement with thy seruant O Lord. In which words the papists are vtterly condemned by their owne approued doctour For first S. Bernard saith that nothing which man can doe or suffer in this life is worthy of the ioyes of heauen Secondly he saith that heauen is not due to anie man for his own deserts Thirdly he saith that god should doe no man wrong if hee should debarre him of heauen Fourthly he saith that man is more in debt to God then God to man and he yeeldeth this reason because it is the free gift of God what good soeuer be in man Fifitly hee alleageth holy scripture for the grounde of his assertion I say secondly that the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly signifie to breake or dissolue in which signification the prophet seemeth to vse it here although it also signifie to saue or deliuer as if the prophet had said O king thou hast liued wickedly and dealt cruelly with Gods people nowe therefore make an end of sinne and begin a new course of life change thy cruelty into clemencie and thy tyrannie into mercie and conpassion toward the poore Thus doth Theodoretus expound this text I say thirdly that albeit we cannot redeeme our sins in Gods sight or make satisfaction for the same in the court of his iustice as is proued exactly out of holy Bernard yet may wee redeeme them before men while we reconcile our selues to those whome we haue offended and make restitution where we haue done wrong And of this kind of redemption may the Prophet not vnfitly be vnderstoode The replie Not only S. Bernard in the words by you alleaged but the other fathers vsually and generally do acknowledge the merit of good works which you and your solifidians cannot abide The answere I say first that though the fathers doe often vse the worde Merit when they speake of good works yet do they neuer take it in your popish maner nor expect heauen for the worthinesse of their works Which I wish the reader to obserue diligeÌ„tly because the papists euer wrest the word Merite to the wrong sense This is cleare by the words of Bernard alreadie cited to which for better confirmatioÌ„ I adde these his words in another place Deest gratiae quicquid meritis deputas Nolo merituÌ„ quod gratiaÌ„ excludat horreâ— quicquid de meâ— est vt â—im meus nisi quòd illud magis forsitan meum est quod me meum facit Gratia reddit me mihi iustificatuÌ„ gratis sic liberatum à seruitute peccati It derogateth from grace whatsoeuer thou ascribest to merite I will no merite that excludeth grace I abhorre whatsoeuer is of mine owne that I may be mine owne vnlesse perchance that is more mine owne which maketh me mine owne Grace iustifieth me to my self freely and so deliuereth me from the bondage of sinne I say secondly that the fathers tearme workes meritorious not for the worthinèsse thereof but for Gods acceptation and promise sake That is to say they tearme good works meritorious because God hath promised to accept the works of the faithfull as worthie for the worthines of his sonne and for his merits to reward them with heauen as if they had merited the same For which respect either euer or almost euer they ioyne merite and grace together This veritie wil be
For first the cup doth figuratiuely signifie the liquour in the cup. Again the cup is called the testament and yet it is but the figure or signe of the testament I say secondly that y e figure Metonymie is very frequent in the holy scripture aswell in the old as in the new testament In the old testament we haue these examples this is the passeouer That is this doth signifie the passeouer Againe this is my couenant that is to say this doth signifie my couenant or this is a signe of my couenant Againe the 7. good kine are 7. yeares and the seuen good eares are seuen yeares Againe the the seuen thinne and euill fauoured kine are seuen yeares Againe the seuen emptie eares blasted with the East-wind are seuen yeares of famine In all which places the figure Metonymia is vsed For neither the kine nor the eares were the seeuen yeares as euery childe knoweth but they did signifie the yeares to come they were a signe and figure thereof In the newe testament we haue these examples I am the vine Againe I am a doore Againe My father is an husbandman Againe The seed is the word of God Againe We that are manie are one bread Againe The rocke was Christ. Againe The lyon which is of the tribe of Iuda the root of Dauid hath obteined to open the booke In which places Christ neither was the vine nor the rocke nor the lyon neither was the seed the word of God neither was God the father an husbandman neither are the fathfull one bread but al these things are figuratiuely spoken by the vsuall custome of the holy Scripture I say thirdly that not only the ancient fathers but euen the papistes also haue acknowledged this figure their words and testimonies are alreadie cited I say fourthly that the verie wordes of institution are figuratiue which thing is so plaine as euerie child may perceiue the same For thus saith S. Luke This cup is the newe Testament in my bloud which is shed for you Where I am well assured euerie papist small and great will confesse with me that the cup by the figure metonymia is taken for the liquour in the cup. And so against their will they are enforced to acknowledge a figure euen there where they so obstinately denie a figure The fift obiection The Prophet Malachie hath such a plaine testimonie for the reall presence and sacrifice of the altar as it can neuer be aunswered till the worldes end These are the wordes In euery place incense shall be offered to my name and a pure offering These wordes of the Prophet being effectually applied will confound the respondent whatsoeuer hee shall answere For first the prophet speaketh of the oblatiō of the new testament as your selues cannot deny Secondly the prophet saith that this oblation must be in euery place and so it cannot be vnderstoode of Christs bodie offered vpon the crosse for that oblation was but in one place euen without the walles of Ierusalem Thirdly it cannot be vnderstood of the sacrifice of praise thanksgiuing bicause whatsoeuer proceedeth from vs is impure polluted Yea as an other prophet saith Al our righteousnes is as filthie clouts and so no oblation that is ours can be pure Therefore he speaketh of Christs body offered in the masse which is a pure oblation indeede The answere I answere to this insoluble so supposed argument that the prophet speaketh of the sacrifice of prayer and thankesgiuing And I prooue it by the flat testimonies of the holy Fathers Saint Irenaeus hath these wordes In omni loco incensum offertur nomini meo sacrificium purum Incensa autem Ioannes in Apocalypsi orationes esse ait sanctorum Incense is offered to my name in euery place and a pure sacrifice and Saint Iohn in the Reuelation saith that this incense is the prayers of the Saints Saint Theodoretus doeth expound this place after the same maner in his Commentaries vpon the same text Saint Hierome hath these wordes Sed thymiama hoc est sanctorum orationes Domino offerendas non in vna orbis prouincia Iudaeâ nec in vna Iudaeae vrbe Hierusalem sed in omni loco offerri oblationem But incense that is the prayers of saints must be offered to the Lord and that not in Iudea one onely prouince of the world neither in Ierusalem one onlie citie thereof but in euery place must an oblation be made Now where it is said that al our actions be impure and polluted I answere that that is true indeed when our actions be examined in rigour of iustice But not so when we are clad with the righteousnesse of Christ Iesus and haue washed our sins in his bloud for whose sake God doth not impute our pollutitions and filth vnto vs. Not so when God dealeth with vs according to mercie Not so when God accepteth our sinfull and imperfect acts as pure iust and innocent For our owne vnworthienesse the Prophet desired God not to enter into iudgement with his seruants but for Christs righteousnesse the Apostle pronounceth vs free from condemnation For though our sinnes be red as scarlet yet so soone as they be washed in the bloud of the immaculate Lambe they become by acceptation as white as snow This whole discourse Saint Augustine handleth finely in these golden wordes Vae etiam laudabili vitae hominum si remota misericordia discutias eam Woe euen to the laudable life of men if thou examine it thy mercie set a part And in this sense the obiection taketh place Neuertheles god of his great mercie doth accept our works as iust and pure through faith in Christ Iesus our sweet redeemer for whose sake he doth not impute our sins to vs. So saith the Apostle not by the workes of righteousnesse which wee haue done but according to his mercie hath he saued vs by the washing of the new birth the renewing of the holy Ghost So saith S. Iohn These are they which came out of great tribulation and haue washed their long robes haue made them white in the bloud of the lamb through the merits of which lambe our prayers and works are reputed pure Therefore saith Saint Paul I will therefore that the men pray euery where lifting vp pure hands without wrath or doubting The 6. obiection If the words of consecration be trophicall and figuratiue so as there is but a bare signe of Christs body and bloud then shall our sacraments of the newe Testament bee no better then the sacraments of the old The reason is euident because they did signifie Christs death and passion euen as ours do and yet is it cleare by the scriptures that we haue the verity wherof they had but the figure onely The answere I say first that our sacraments excell the olde sundry waies first because they are immutable and shall not bee altered till the worlds
say secondly that Gods ministers bind and loose sins by preaching his sacred word of which kind of binding and loosing Christ speaketh in Saint Matthew and in Saint Iohn For when the people of God beleeue in their hearts his word sincerely preached and in their conuersation shew the liuely fruits thereof then doubtlesse are their sinnes loosed on earth and then is that loosing also ratified in heauen then are the wordes of the Apostle verified who saith that the gospel of Christ is the power of God vnto saluation to euery one that beleeueth it then are Christs ministers as the Apostle saith become in them the sauour of life vnto life On the contrarie side when the people will not heare and beleeue Gods worde sincerely preached but contemne it and the ministers thereof then doubtlesse are their sinnes bound on earth and then is that binding also approued in heauen Then are the apostles words verified who saith that vengeance is readie against all disobedience Then are Christes ministers as y e apostle saith made vnto them the sauour of death vnto death What can be a more ioyfull loosing what can be a more terrible binding See the aunswere to the third obiection following and there marke S. Hieromes words I say thirdly that our people cōfesse their sins generally before the minister in the face of the whole congregation according to the holy scriptures Yea in the reformed churches abroad the people vse to confesse to the ministers such speciall sins as most greeue clog their consciences and for which they need graue aduise and godly councell Which christian libertie is graunted also in our churches of England For such as list may confesse their sinnes to the minister priuately and haue both his godly aduise and absolution if he deeme them penitent for their sinnes The replie Your confessions are nothing els but a meere mockery for ye confesse your selues generally to be sinners but ye name no sins at all Againe as in Germany they confesse some sinnes so do they leaue vnconfessed what pleaseth them And this is the scornful libertie which ye grant to your churches of England The answere I say first that we confesse our sinnes this day as the Israelites of olde confessed their sinnes before Ezra and the Leuites As the humble publican confessed his sins when he said O God be mercifull to me a sinner As the prophet Dauid confessed his sins when he said I know mine iniquities and my sin is euer before me Against thee against thee only haue I sinned and done euill in thy sight that thou maist be iust when thou speakest and pure when thou iudgest As the prodigal son confessed his sins when he said Father I haue sinned against heauen before thee am no more worthy to be called thy son And as your selues confesse your sins in the beginning of euery masse I say secondly that your selues graunt that Venials need no confession at al. And yet as I haue already proued the least sin of al deserueth eternall death For thus doth your own famous Canonist write Quibus consequens est posse quem si velit confesso vno peccato veniali alterum tacere Vpon which it followeth that one may if he list confesse one veniall sinne and conceale another Maior and other Schoole-doctors are of the same opinion I say thirdly that by the scriptures vpon which ye woulde gladly ground your confession we are no lesse bound to confesse one sin then another For your triuolous distinction of mortall and veniall sinnes can be found in no text of holy scripture And consequently since the scripture it selfe by your graunt freeth vs from confessing Venials it followeth directly that wee are bound to confesse none at all I say fourthly that your confession is ridiculous indeede as which vrgeth the penitent to confesse those sinnes to sinful men which God of his mercy hath forgiuen already I prooue it because your best approoued writers hold that contrition onely reconcileth sinners to God and taketh away both the fault and the paine But after that we are reconciled to God by only cōtrition and haue both our sinnes and the satisfaction remitted I weene it is a vain and a ridiculous thing to afflict our selues for popish absolution This that I say is witnessed by Martinus Nauarrus by your learned frier Ioan. Lud. Viualdus and diuers others I say fiftly that your confessions are neuer able to bring peace to any troubled conscience but to driue them headlong into desperation For first none liuing is able to make a true confession of all his sinnes which thing is so cleere by the Scriptures that your Cardinall Caietane cannot denie it Secondly thousandes are so turmoiled therewith that dayly they come to confesse the sinnes which they had forgotten condemning themselues of their former negligence Thirdly none of you all can prescribe howe much time or what diligence is inough y t ones confession may be perfit The consideratiō wherof bringeth many thousand souls to perplexitie For you beare thē in hand y t they must confesse all mortal sins and all specificall differences of the same And yet will I gage my life that ye haue ten thousand priestes in Europe yea perhaps in Italie that cannot perceiue the aforesaid differēce and much lesse can the lay people performe it See more hereof in my booke of Motiues The 2. obiection S. Iohn the baptist induced the people to the confession of their sinnes which doubtlesse was not to confesse themselues in generall to be sinners but to vtter euery man his sinnes So is it said in the actes of the apostles that many of them which beleeued came confessing and declaring their deeds And therfore saith S. Hierome that priestes binde and loose Auditâ peccatorum varietate hauing heard the varietie of sinnes The answere I say first that S. Iohn the baptist cannot meane of your sacramentall confession because it was not instituted before his decollatiō But you make smal accompt to wrest the holy scripture if by any meanes it could so serue your turne For as your graund doctor Pighius resembled it to a nose of waxe euen so in good sooth ye seeme to vse it The trueth is this S. Iohn exhorting the people to repentance and to amendment of their former liues euil spent found so good successe in his preaching that Hierusalem and all Iurie and all the countrey about Iordan were desirous to be baptized and in signe of their true repentance they publickly acknowledged their sinnes But that they this did in generall termes and not in popish maner I prooue it by two reasons First because popish auricular confession was not yet inuented but after Christes resurrection as all papistes graunt Againe because one man could not possibly heare seuerally the generall confessions of so manie multitudes speciallie in so short a time I say secondly that with
traditions Out of these words I note first that the vaine curious distinctioÌ„s of the schoole doctors haue brought much mischeif into the church of god which if a papist had not spoken it wold seeme incredible to the world I note secondly that it is impossible for a papist to make his confession according to the popish law consequently that al papists by popish doctrine must perish euerlastingly Marke wel my words gentle reader The papists teach vs to hold for an article of our beleef that we are bound to make our confessions as the popish lawe prescribeth that is as Aquinas and Scotus haue set towne the same And for al that Geâ—lerius a papist himselfe and a great diuine complained often to his friendes that no man coulde possiblie performe the same Nowe then since on the one side the popish confession must bee made vnder paine of damnation and since on the other side none possibly can make the same as is required it followeth of necessitie by popish doctrine that all papists must be damned eternally O miserable poperie confounded by thy selfe Thine owne doctors O popery such force hath the truth haue bewrayed thy trecherie to the world It is to vs his great mercy for the merits of Christ Iesus and to you papists his iust iudgement for the punishment of your sinnes If you wil in time repent and embrace his holy gospel his mercie is open towards you if you will still continue in your wilful obstinacie God doubtlesse wil reuenge the bloud of his innocents at your hands For with your beggerly vnwritten traditions you deuour the soules of many thousands I note thirdly that many liuing among the papists doe externally obey the popish law who in their hearts detest a great part of their late hatched Romish religion This is euident by the secret complaint of this learned man Geilerius who tolde that to his trustie friends which hee durst not disclose to others I say thirdly that in S Cyprians time some were so zealous and so esteemed the sacred ministerie that although they did not denie the faith publikely in time of persecution yet bicause they had some doubts therein were troubled in their minds they voluntarily disclosed their secret griefes to Gods ministers humbly desired their godly aduise and submitted themselues to do what they thought expedient by reason whereof they sometime had publike penance inioyned them and confessed that in the face of the congregation which they before disclosed secretly to the ministers which thing was appointed for edification sake by the ministers and of deuotion voluntarily performed by the penitents This my answere is fully contained as well in the words of Origen as of Saint Cyprian Saint Cyprian hath these words Quanto fide maiores timore meliores sunt qui quamuis nullo sacrificij aut libelli facinore constricti quoniam tamen de hoc vel cogitauerunt hoc ipsum apud sacerdotes dei dolenter simpliciter confitentes exomologesin conscientiae faciunt animi sui pondus exponunt salutarem medelam paruis licet modicis vulneribus exquirunt How much sounder in faith and better in holy feare are they who neither hauing offended by sacrificing to the Idols nor by exhibiting libels to the magistrates yet because they sometime thought of these matters do simply penitently confesse the same to Gods ministers doe lay open their conscience and do disclose the griefe of their minds and seeke for wholesome medicine though their wounds be small and easie to be cured Out of these words I note first that all generally made not their confessions of secret faults but onely certaine zealous deuout persons I note secondly that as al people did not confes their secret faults so neither did these deuout penitents confes al their secret faults but only their secret cogitations concerning y e denial of their faith in persecution I note thirdly that these deuout persoÌ„s perceuing theÌ„ that did the facts openly to be inioyned to confesse the same in the face of the congregation withal doubting what themselues were bound to doe for their secret thoughts of the same matters came voluntarily to Gods ministers confessed the griefe of their mind vnto them and desired their godly counsell All which may be gathered out of S. Cyprians words and more plainely out of Origens words following Origen hath these expresse words Tantumodo circumspice diligentius cui debeas confiteri peccatum tuum Proba prius medicum cui debeas causam languoris exponere qui sciat infirmari cum infirmante flerecum flente qui condolendi compatiendi nouerit disciplinaÌ„ vt ita demum si quid ille dixerit qui se prius eruditum medicum ostenderit misericordem si quid consilii dederit facias sequaris si intellexerit praeuiderit talem esse languorem tuum qui in conuentu totius ecclesiae exponi debeat curari ex quo fortassis caeteri aedificari poterunt tu ipse facilè sanari multa hoc deliberatione satis perito medici illius consilio procur andum est Onely looke about thee diligently to whom thou maist confes thy sinne Trie first the Phisition to whom thou must disclose the cause of thy disease such a one as knoweth to be infirme with him that is imfirme to weepe with him that weepeth and hath learned to sorrow and take compassion that so at the length if hee shall say any thing who before hath shewed himselfe to be a skilfull merciful Phisition if he shall giue thee any counsell thou maiest do and folow the same If he shall perceiue and foresee thy disease to be such that it must be disclosed in the assemblie of the whole congregation so be cured wherby perhaps both others may be edified thy selfe made whole then this must be done with great deliberation by the skilful counsel of the said phisition Out of these words I note first that the penitents made election both of that they did confesse and of the priest also to whom they did confesse Where this day by the law of poperie wee must confesse euery sin by compulsion and also to our parish-priest only I note secondly that we must confesse to none but to such as we first know to be discreet and learned so by your fauour we must this day confesse to few parish priests in Europe For they are commonly sir Iohns lacke-latine as wise as none of theÌ„ al. I note thirdly that when such things as were voluntarily confessed to the priest seemed to be such as might edifie the people then the priests exhorted to confesse the same againe before the whole congregation Which point conuinceth plainely that such their confessions were voluntarie and not by constraint of law I prooue it because the priest may not for the safegard of his life nor for to saue the whole world reueale any one sinne of auricular
and Aquinas saw the force of this reason and grauely vrged the same Yea the holy virgin renounceth flatly their hereticall and hypocriticall doctrine in her humble thankes to God for her saluation My soule saith she doth magnifie the Lord and my spirit reioyceth in God my sauiour For this cause Bernard cryeth out in these words Non est hoc virginem honorare sed honori detrahere The virgin is not this way honored but greatly dishonored Secondly because as Bernard saieth Where lust is there must needs be sinne and therefore since the virgin was conceiued with lust or else as they dare not say by the holy ghost it followeth that she was conceiued in sinne Other reasons the same Bernard hath but these may suffice The second reply But saint Austen saith that hee will alway except the holy virgine Mary when he disputeth or reasoneth of sinners or sinne The answer I say first that saint Austen confesseth flatly as you haue heard that the blessed virgin was vndoubtedly conceiued in original sin I say secondly that originall sin is of infinite deformitie as is already proued and consequently that the blessed virgin being polluted therewith was neuer able to yeeld condigne compensation for the same howe great soeuer her holinesse was afterward the reason is afore yeelded for that the infinit malice of sin surmounteth the value of the finite actions of all creatures And if she were not able to satisfie for her own sinnes much lesse had shee any surplussage of satisfaction left which may serue to binde vp the popes pardons for the sins of others I say thirdly that albeit S. Austen would not for the honor of our Sauior as he saith call the blessed virgin into question touching sin yet doth he not affirm her to haue bin void of all actual sinne but seemeth rather to hold the contrary For he addeth these words Vnde enim scimus quod ei plus gratiae colla tum fuerit ad vincendum omni ex parte peccatum quae concipere ac parere meruit quem constat nullum habuisse peccatum For how know we that she had more grace giuen her to ouercome all sinne who did conceiue and beare him that certainely was free from al sin In which words S. Austen sheweth plainly that he can not tell whether the blessed virgin was voide of all actuall sinne or no yet is he vnwilling to call her into question for the honour of our Lord Iesus whose mother she was according to the flesh Yea Saint Austen in his questions vpon the new testament if it be his worke confesseth freely that she sinned for want of faith These are his expresse words Hoc vtique significauit quia etiam Maria per quam gestum est mysterium incarnationis saluatoris in morte domini dubitaret ita tamen vt in resurrectione firmaretur This verily is signified that Marie by whome was accomplished the misterie of the incarnation of our Sauiour doubted in the death of our Lord yet so as she was confirmed in his resurrection Thus hee writeth and yet knoweth euerie child that to doubt in matters of faith is no little sinne S. Basil dissenteth nothing from Saint Augustine when hee telleth vs that the blessed virgin standing by the crosse wauered and was doubtfull in her minde while shee behelde on one side what miserie hee suffered on the other side what wonders he had done Saint Chrysostome affirmeth so expressely that the blessed virgin sinned that their angelicall doctour Aquinas is enforced to vse this sillie shift for a colorable answere to his words to wit that hee was excessiue in his words But who wil not rather thinke that hee was presumptuous in his answere These are S. Chrysostomes expresse words Quae estmater mea fratres mei aiebat siquidem nō adhuc debitam de ipso opinionem habebant sed more matrum Maria iure omnia filio se praecepturam censebat cum tanquam dominum colere reuereri licebat ideo in hunc modum respondit who is my mother my brethren said Christ for they had not yet a right opiniō of him but Mary after the maner of mothers thought she might command her sonne to do all things albeit she might well haue honored him as her Lord therfore did he answer in this maner Againe he saith thus Optabat enim vt tam hominum gratiam conciliaret ipsa clarior filij gratia efficeretur fortasse aliquo humano afficiebatur affectu For she wished that now he would win the fauor of men that she might be more famous for his sake and perhappes she was touched with some humane affection Againe in another place he saith thus Ambitione quadam ac ostentatione commoti foris eum in praesentia omnium euocarunt vt viderentur facile ac magna cum potestate Christo imperare Infra vnde patet inani quadam gloria illos commotos fuisse nihil adhuc magni de ipso cogitantes quod apertius Ioannes significauit dicens quia neque fratres eius credebant in eum They being tickled with ambition and vaine glorie called him out in the presence of all that they might seeme to command Christ at their pleasure and with authoritie Whervpon it is cleare that they were tickled with vaine glorie hauing no great opinion on him as yet which Iohn signified euidently when he saide For neither did his brethren beleeue in him Saint Hierome shall conclude this point which I haue handled more at large because many stumble at it and fewe seeme to vnderstand it well these are his expresse words Conclusit Deus omnes sub peccato vt omnium misereatur absque eo solo qui peccatum non fecit nec inuentus est dolus in ore eius God hath shut vp all vnder sinne that he may shew mercie vnto all him onely excepting that sinned not neither was there guile found in his mouth The third replie She was Christs mother and therefore was more blessed then al other women The answere I confesse willingly that shee was blessed aboue all women and yet that shee was a sinner and had Christ not onely for her sonne but euen for her Lorde and Sauiour neither was it so great a grace simplie and barely to beare Christ as the Papists faine it to be but the holy fathers S. Austen and S. Chrysostome shal tel vs what they thinke therof S. Austen hath these expresse words Hoc in ea magnificauit dominus quia fecit voluntatem patris non quia caro genuit carnē Propterea cum dominus in turba admirabilis videretur faciens signa prodigia ostendens quid lateret in carne admiratae quaedam animae dixerunt foelix venter qui te portauit ille imò foelices qui audiunt verbum Dei custodiūt illud hoc est dicere mater mea quam appellatis foelicem inde foelix quia verbum
testimonie of Moses that Cain had free will aswell to good as to euill and that both after the fall of Adam and before his regeneration for there is it expresly saide that he shal rule ouer his sinne Therefore though freewil were wounded by y e fal of Adam yet did it abide stil in his posterity The answer I say first that the text in the originall speaketh of that rule which Cain had ouer his brother not ouer sinne For these are the words in the Hebrew text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thou shalt beare rule ouer him not ouer sin for in the Hebrew the word sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the feminine gender and the pronounes which should be answerable therunto are the masculine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I say secondly that their famous linguist Arias Montpunc translateth it in eum not in illud ouer him not ouer it because the varietie of the gender in the Hebrew would not beare it I say thirdly that S. Chrysostome interpreteth this portion of scripture not of freewil but of that dominion which Cain being the elder brother and first begotten had ouer his yonger brother Abel in respect of his birthright these are his wordes Nam hoc de fratris subiectione accipiendum est Infra Mihi enim videtur de fratre esse dictum For this must be vnderstoode of the subiection of his brother for I iudge it to be spoken of his brother I say fourthly that howsoeuer this place of scripture be vnderstoode it will no way make for the papists For first the wicked haue free-will from coaction Secondly they haue free-wil in morall and ciuill acts Thirdly among many sinnes they may make free choise of one only this freedome wanteth that they can neuer make election of good vntill they be regenerate by Gods holy spirit The fift obiection If we haue not free-will to do well then do we sinne of necessitie and consequently God is vniust who punisheth vs for that which we cannot auoide The answer I say first that God is not vniust though he punish vs for that which we cannot auoide for infants cannot auoide original sinne and yet may they iustly be damned for the same No Papist can or will this denie I say secondly with saint Austen that euerie sinne which is not poena peccati is so voluntarie as if it be not voluntarie it is no sinne at all I say thirdly that it is our owne fault and not Gods that we can doe no good but sinne And because the necessitie of sinning câ—me by our selues who all sinned voluntarily in our first parent Adam we are iustly punished in him and for his disobedience for he receiued grace vpon this condition that if he kept it and sinned not we should all be partakers thereof but if he lost it by disobedience al his posteritie should loose it with him and be iustly punished for the same The reply If this be so our will may rather be called bond-will then free-wil because al the freedome we haue is to go to the deuil The answer I say first that our will before our regeneration may rightly be termed the wil of bondage and not the wil of freedom I say secondly that it is stil free in sundry respects that I wil not contend for the name so the trueth be granted in the thing The second conclusion There is nothing in man by which hee may bee iustified or which can any way further his iustificatioÌ„ The ancient council of Aransica proueth this conclusion effectually These are the wordes Natura humana etiamsi in illa integritate in qua est condita permaneret nullo modo seipsam creatore suo non adiuuante seruaret Vnde cùm sine gratia Dei salutem non possit custodâ—re quam accepit quomodo sine Dei gratia poterit reparare quod perdidit Man although he had continued in that integrity in which he was created yet could he not haue attained saluation without the help of his creator Wherefore since man without grace could not retaine that felicity which he had once receiued how can he without grace repaire that which hee hath lost In these words we see cleerely that this holy council condemnes morall preparatiues merites de congruo to which y e papists trust so much The whole scope of the councill is nothing else but onely and soly to perswade man that he cannot so much as to thinke one good thought much lesse do any good act which may any way further his iustification And in the 7. canon it doeth precisely condemne that actiue concurrence of freewil which our papists in the late council of Trent require of necessitie to mans iustification S. Austen as in al other things so in this matter vseth a large lerned discourse in his epistle against Vitalis in which among many other excellent sentences I finde these finely contriued words Quapropter vt in DeuÌ„ credamus piè viuamê° noÌ„ voleÌ„tis neque currentis sed miserentis est Dei non quia velle non debemus currere sed quia ipse in nobis velle operatur currere Vnde ipse D. Iesus credentes à non credentibus .i. ab irae vasis vasa misericordiae discerneÌ„s nemo inquit venit ad me nisi ei datum fuerit à patre meo Wherfore that we beleeue in him and liue godly it is neither in him that willeth nor in him that runneth but in god that sheweth mercie not because we are not bound to will run but because he worketh in vs both to wil to run Whereupon our Lord Iesus seuering beleeuers from infidels that is the vessels of mercy froÌ„ y e vessels of wrath saith that none can come to him but he to whom it is giuen of his father Christ himself telles vs that we are vnprofitable seruaÌ„ts euen when we haue done the best we can And yet doubtles wee should be right profitable if we could yeeld anie helpe at all to our iustification And holy Moses saith that the imaginations of our hearts are euill continually But sinne and corruption can be no meane to worke mans iustification Wisely therefore saith the Apostle that it is God which worketh in vs both the will and the deede euen of his good pleasure not for any merite or dispositioÌ„ which he findeth in our selues Again in another place not that we are sufficient of our selues to think any thing as of our selues but our sufficiency is of God Again the natural man perceiueth not y e things of y e spirit of God for they are foolishnes vnto him neither can he know them bicause they are spiritually discerned Again the wisdome of the flesh is enmitie against God for it is not subiect to the law of God neither indeed can be And Christ himself saith No man can come to me except my father draw him
Againe in an other place Without me can ye doe nothing By which testimonies it is clear y t man before he be regenerate hath not power force efficacy or faculty to do good or once to coÌ„sent to any spiritual act The third conclusion The meritorious cause as wel of saluation as of iustification is Christ Iesus and none els This conclusion wilbe manifest if we seriously reuolue in our minds the wonderful mystery of mans redemption In which kind of holy meditation whosoeuer shal deuoutly exercise himselfe that man doubtlesse wil espie with facilitie these foure most excellent attributes of our most sweete redeemer to wit his iustice his mercie his wisedome his loue For first as the worthines of the person increaseth so doth also the offence against the saide person committed Wherupon it commeth that a reprochful word spoken against a meane priuate person is in respect a small offence when it is spoken against a magistrate it is greatâ—r when against our soueraigne the greatest of all and consequently when we offend God whose person is of infinite worthienes our offence must needes be infinite howsoeuer our late papists flatter themselues in their venials and so man vncapable of euerie infinite action cannot possibly yeeld any condigne compensation and yet god of his iustice cannot pardon sin without condigne compensatioÌ„ for the same Behold here Gods iustice Secondly in rigor of iustice the partie that offendeth is bound to make satisfaction for the fault neither is the partie offended bound to accept the satisfaction of any other and conseqently God was not bound to accept his sonnes satisfaction for our sinnes though it were most sufficient and of infinite dignitie In this Gods mercie shewed it selfe Thirdly on the one side pure God could not satisfie though he were of infinit dignitie because pure God is impassible on the other side pure man was not able because euerie his action was insufficient as of which no one amongst al could be infinite God therefore appointed his onely sonne to be incarnate to ioyne humanitie with diuinity in hypostatical vnion and so to make attonement for our sinnes For as man hee was passible and as God he was able to giue infinite dignitie to his passion Wherein we may beholde Gods diuine wisedome Fourthly God seeing man in the chaines and bondage and thraldome of the deuill through sin and hauing tender compassion of him in such his distresse sent his owne deare sonne to set him at libertie again and this he did of meere loue without all merits and deserts of man For as Christ himselfe saith God so loued the world that he gaue his onely begotten sonne that whosoeuer beleeueth in him should not perish but haue life euerlasting All saith the apostle haue sinned and are depriued of the glorie of God and are iustified freely by his grace through the redemption that is in Christ Iesus Againe in another place As by the offence of one the fault came on al men to condemnation so by the iustifying of one the benefit abounded towarde all men to the iustification of life For as by one mans disobedience many were made sinners so by the obedience of one many shall be made righteous This is the stone saith Saint Peter which the builders refused which is become the head of the corner neither is there saluation in any other for among men there is giuen none other name vnder heauen whereby wee must be saued Wee haue an aduocate with the father saith Saint Iohn euen Iesus Christ the iust and he is the reconciliation for our sinnes Christ redeemed vs saith Saint Paul from the curse of the lawe while hee was made a curse for vs. Againe in another place In whome wee haue redemption through his bloud that is the forgiuenesse of our sinnes Againe Who did by himselfe purge our sinnes and sitteth on the right hand of maiestie on high Againe For he hath made him to be sinne for vs that knew no sinne that we should be made the righteousnes of God in him These saith S. Iohn are they which came from great tribulatioÌ„ washed their stoales and made them white in the bloud of the Lambe Again in another place The bloud of Iesus Christ doth purge vs from all sin I euen I am hee saith God by his Prophet that blotteth out thine infirmities not for thy deserts but for mine owne sake Againe in another place He was wounded for our iniquities hee was torne in peeces for our offences S. Austen shal conclude this point who writeth in this maner Dominus noster Iesus Christus mori venit peccare non venit communicando nobiscum sine culpa poenam culpam soluit poenam Our Lord came to die he came not to sin communicating paine with vs without sinne he loosed both sinne and the paine of sinne The fourth conclusion The mercie of God is the efficient cause of mans iustification and Gods glorie the finall cause of the same Of the former speaketh S. Paul when he saith Not by the works of righteousnesse which we haue done but according to his mercie hath he saued vs by the washing of the new birth and the renewing of the holy ghost Againe in another place the same Apostle saith that al haue sinned are freely iustified by his grace Againe he saith Which beleeue in him that raised vp Iesus our Lord from the dead And S. Iohn saith that God of his meere mercy and loue gaue his only son for the redemption of the world Of the latter speaketh the apostle when he saith that God hath made vs accepted in his beloued to the praise of his glory Again in another place whether therfore ye eate or drink or whatsoeuer ye do do all to the glory of God As if he had said ye must referre al your thoughts words and workes to Gods glorie because ye were created to that end The prophet also saith I euen I am he that putteth away thine iniquities for mine own sake wil not remember thy sins Againe in an other place Surely I wil not giue my glory to any other But doubtlesse if God shoulde iustifie man for any other end then for his owne glory it would follow thereupon that his glorie were giuen to another Yet as Salomon saith God hath made al things for his own sake yea euen y e wicked for y e day of euil The formall cause of mans iustification is not mans owne inherent iustice but the iustice righteousnes of Christ Iesus This conclusion containeth the maine point of a mighty controuersie betweene the papists vs for which respect I wish the reader to marke attentiuely my discourse The late councel holden at Trent setteth downe the opinion of the papists in these words DemuÌ„ vnica formalis causa est iustitiâ— dei noÌ„ qua ipse iustus est sed qua nos