peccata committere Albeit the Pope as Pope can not erre that is to say can not set downe any errour as an article of our faith because the holy Ghost will not that permit neverthelesse as he is a private person so may he erre even in faith as he may doe other sinnes and for ful proofe of this point only Sylvester Prieras is sufficient who albeit he extol the Popes power above Kings and Emperours and Angels in heaven their authoritie yet doeth he confesse that our holy father the Pope in casu haeresis both may be iudged and deposed yea this point is very manifest in many texts of the popish Canon-law for in one place it is thus written Oves quae suo pastori commissae sunt eum nec reprehendere nisi à fide exorbitaverit nec ullatenus accusare possunt The sheepe that are committed to the Pope their Pastor neither can reproove him nor any way accuse him unlesse he shall swarve from the faith In another place it is said that though the Pope be never so wicked though he carry thousands with himselfe headlong to hell yet must no man iudge him unlesse he be an heretique Quia cunctos ipse iudicaturus à nemine est judicandus nisi deprehendatur à fide devius Because saith the Popes lawe he must iudge all and none iudge him unlesse he be found to have forsaken the faith Iosephus Angles in his booke which he dedicated to the Pope himselfe confirmeth this matter in these wordes Papa haereticus ut apostata ab universali Concilio deponi potest ratio est quia sicut nullus potest esse alicuius religionis praelatus qui non sit in illa religione professus it a neque potest esse Papa si fide ecclesiae careat The Pope being an heretike as also an apostate may be deposed by a generall Councel and the reason is because as none can be a prelate of any religion which is not professed in that religion so neither can he be Pope that holdeth not the faith of the Church The 4. Conclusion MAny Popes have de facto forsaken the Christian faith and become flat heretikes This proposition though it seeme strange to many shalbe prooved God willing effectually and that by the expresse testimonies of great popish doctors For it is so certen that Pope Honorius was an heretike as their eight solemne Councel holden at Constantinople can not deny the same Melchior Canus giveth this sentence of the said Honorius At Honorium quomodo ab errore vindicabit quem haereticum fuisse tradit Psellus in carmine de septem synodis Tharasius ad summos Sacerdotes Antiochiae Alexandriae Sanctae urbis ut septima Synodo act 3. scriptum est Theodosius cum Synodo sua Hierosolymitana in confessione fidei quae habetur eadem actione 3. Epiphanius respondens haereticis iu conspectu Concilij eiusdem act 6. Tota demùm ipsa septima synodus actione ultima in Epistola ad omnes sacerdotes clericos But howe will Pighius deliver pope Honorius from errour whome to have bene an heretike witnesseth Psellus in his verses of the seven synodes Tharasius to the patriarks of Antioch of Alexandria of the holy city as it is written in the 7. Synode Theodosius with his Synode at Hierusalem in the confession of their faith Epiphanius answering to the heretikes in the sight of the said Councell finally the seventh Synode wholly in the last action and in their Epistle to all priests Clergie men Viguerius holdeth for a constant position that pope Anastasius erred in an article of the faith his wordes be these Si dicamus quòd summus Pontifex errare potest in animo suo concipere aliquem articulum orthodoxae fidei contrarium etiam priuatim proferre ut legitur de Anastasio 2. dicendum quòd summus Pontifex ut privata persona errare potest non tamen ut est summus Pontifex If we say that the pope may erre and conceive in his minde some article contrarie to the Catholike faith and pronounce the same also privately answere must be made that the pope may erre as a private person but not as he is Pope Nicolaus Lyranus uttereth this matter so plainly as no mā can long stand in doubt therof these be his words Ex quo patet quòd Ecclesia non consistit in hominih ratione potestatis vel dignitatis ecclesiasticae vel secularis quia multi principes summi Pontifices alij inferiores inventi sunt apostatasse à fide propter quod Ecclesia consist it in illis personis in quibus est notitia vera confessio fidei veritatis VVhereby it is evident that the Church doeth not consist in men by reason of power or dignitie either ecclesiasticall or secular because many Princes and Popes and other of the inferiour sort are found to have swarved from their faith for which cause the Church consisteth in those persons in whome there is true knowledge and confession of the faith and veritie Loe the iudgement of their owne Doctor not they that sit in S. Peters chaire are the true and lawfull successours of S. Peter but they that confesse and preach S. Peters faith and doctrine VVe therefore impugne nothing in popish proceedings but the selfe same which popish Doctors reprooved before us and that in their publique writings published to the world The 5. Conclusion MANY Popes have erred in their publique doctrine of faith and manners Pope Iohn the 22. of that name as witnesseth Okam Erasmus Alphonsus Adrianus others taught the people that the soules of the iust doe not see God before the resurrection yea Gerson that great popish doctor who sometime was Chancellour of Paris affirmeth this matter in these expresse wordes Hoc fecit latroni qui verisimilitèr nondum complever at poenitentiam pro omnibus peccatis suis qui fuit illa hora propria beatificatus vidit Deum facie ad faciem sicut Sancti in Paradiso propter quod insuper apparet falsitas doctrinae Papae Ioannis 22. Quae damnata fuit cum sono buccinarum coram Rege Philippo per Theologos Parisienses credidit potius theologis Parisiensibus quà m curiae This he did to the thiefe which by likelihood had not yet accomplished penance for all his sinnes who was blessed in that very houre and sawe God face to face as doe the Saintes in Paradise by reason whereof further appeareth the falshood of the doctrine of pope Iohn which was condemned by the sound of trumpets before K. Philip by the devines of Paris the King beleeved rather the devines of Paris then the court In which words we have to note first that Gerson a voucheth the thiefe crucified with Christ to have seene God face to face in that houre so to be blessed Secondly that he reproveth the false doctrin of Pope Iohn Thirdly that his doctrine was
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
to be so M. Massey of Audforth in Cheshire must vvitnesse vvith me vvho is this day in Chester gaole for his vvilfull seditious behaviour for he though at that time fled into Italy for popish zeale vvas yet thrust into the romish inquisition vvith yong master Dutton novv his son-in lavv vvhere hovv long they remained vvhat vvas their intertainement to vvhat they did svveare and so forth before they vvere dismissed atatom habent let them ansvvere for themselues they are yet liuing it is needelesse for mee to tell their tale One Aldcorne likevvise a citizen of Yorke vvas cast into the laid Romish disholie inquisition vpon a verie light or rather no suspicion and there vsed verie hardly a long tyme though hee vvere in deede a Papist and had no language saue onelie his vulgare Englishe tongue This man is yet liuinge in Yorke let him say if it be not as I doe vvrite I my selfe was a mean for his dispatch and so am notignorant of his case A thing more strange then the rest If one passe by an image or their house of inquisition which they terme the holy house and doe not reverence thereunto it is ynough to cast that man into the said disholy prison which kinde of sharpe correction if it were upon just causes executed within her Maiesties Dominions shortly fewe or no disloyal subiectes would be found in England Neither is this my bare opinion but the constant resolution of that most grave wise learned and holy father S. Augustine who though sometime he had bene of the conttarie opinion was neverthelesse taught by long experience to acknowledge it these ate his expresse wordes Donatistae nimiùm inquieti sunt quos per ordinatas à Deo potestates cohiberi atque corrigi mihi non videtur inutile nam de multorum iam correctione gaudemus qui tà m ver acitèr unitatem Catholitam tenent atque defendunt à pristino-errore se liberatos esse laetantur vt eos cum magna gratulatione miremur qui tamen ne scio qua vi consuetudinis nullo modo mutari in melius cogitarent nisihoc terrore perculsi paulopost nam mea primitus sententia er at neminem ad vnitatem christianā esse cogendum verbo esse agendum di sput atione pugnandum ratione vincenaum ne fictos catholicos haberemus quos apertos haereticos noveramus Sedhaec opinio mea non contradicentium verbis sed demonstr antium super abatur exemplis nam primò mihi opponebatur civitas mea quae cum tot a esset in parte Donati ad vnitatem catholicam timore legum imperialium conver saest The Donatistes are to to vnquiet and therefore I thinke it convenient that they be restreined and corrected by povvers ordeined of God for wee alreadie haue ioy of manie by reason of their correction who keepe and defend catholike vnitie so sincerely and so reioise that they are deliuered from their olde errour as wee with great congratulation doe admire them vvho for all that I know not by what force of custome would never once thinke of reforming them selues but onelie through this feare and terrour My former opinion vvas that none should be constrained to christian vnitie that vve should strive with the word contend with disputation and ouercome vvith reason least vvee should have them counterfait catholikes whom vvee had knovven to be open heretikes But this my opinion vvas over ruled not vvith vvords of contradiction but vvith examples of demonstration For first of al mine ovvne citie vvas obiected vnto mee vvhich standing vvhollie vpon Donatistes vvas for all that brought to catholike vnitie by sharpe imperiall lavves Thus farre S. Augustine The other thing is a point of so great importance as none can be more for if it vvere true as the papistes vvith tooth and naile avouch it to be then vvere all other religions false theirs onely true for there is but one God one faith one baptisme one religion yet if it be false as false it is indeede vvhich by the povver of God I shall prooue by euident demonstration and that euen by the testimonies of the best learned popish doctours then must their religion of necessitie be naught hovv soeuer others be this great and vveightie point is that the Pope can not erre in his definitive sentence vvhether he define concerning faith or maners For say they Christ committed his church to saint Peter praying that his faith should neuer faile and consequentlie hee prayed that the Pope as Pope should never erre because the Pope is Saint Peters successour and Christes vicar generall vpon earth I say the pope as pope vvith reduplication in vvay of my sincere dealing with the papistes because by the vniforme consent of all learned papistes Albertus Pighius onely excepted the Pope in his owne private person may be a Iudas a fornicator a simonist an homicide an vsurer an atheist an heretike and for his manifold iniquities be damned into hell that this is the doctrine of all papistes as well concerning the popes priuate person as touching his iudiciall definitions is confessed by Robertus Bellarminus Bartholomeus Carranza Melchior Cauus Dominicus Soto Thomas Aquinas Antoninus Caietanus Covarruvias and others but that the pope as pope and publique person can erre that all the saide papistes vvith their complices constantlie denie as which one onlie point once cofeffed would vtterlie confound them and make frustrate their vvhole religion For in all difficulties doubtes and distresses the papistes haue euer recourse vnto this point as vnto the diuine oracle of great god Apollo that is to say the church of Rome teacheth soe ergo we must beleeue so This point as it maketh manie others to be papistes so made it my selfe one and kept me one vntill by Gods holie inspiration I perceiued the absurditie thereof This point therefore shall by Gods helpe be so effectuallie proued throughout the chapters following as if anie papist in England or elswhere in Europe I speake a bigge word for the confidence I haue in the iustice and veritie of the cause can trulie and substantially confute the same I vvill once againe imbrace his religion which notwithstanding I abhorre detest as the poison of my soule And my proceedings throughout this whole treatise shal be such and so sincere as if I can be conuinced by the adversarie either to alledge anie vvriter corruptlie or to quote anie place guilefullie or to charge anie author falslie I will neuer require credite at the readers hand nether in this vvork nor in anie other that I shall publishe at anie time hereafter requesting the adversarie that shall perhaps replie vpon me which is but reason to vse like sinceritie and to couenant in like maner with me which if hee refuse to graunt and obserue he shall condemne himselfe in euerie wise mans iudgement before he beginne The second Chapter of the Popes pardons vvith the quantitie qualitie and originall thereof VVOnderfully haue the popes
purgatorie and yet by vvay of suffrage no such thing can bee assured no more then vvhen an other devoute papist shall offer vp his prayers for them vvhich thing seemed so to trouble Bellarminus that in his written dictates hee knovveth not vvell vvhat to holde or vvrite concerning romish pardons Thirdly because the pope can not applie Christs satisfaction more effectuallie to them by his pardoning then the same is applied to them by the saying of masse as vvhich by popish religion is the selfe same sacrifice reallie that vvas offered vpon the crosse and yet doth no papist saye or thinke that our saying of masse can or vvil deliuer his friends soule from purgatory For othervvise there vvould not be so many masses said so many times for the selfe same persons as hath beene and is daily seen amongst the papists For to this end doe they celebrate and obserue yerely anniuersaries for soules departed 10. 20. 30. 40. 60. yeares before vvhich the pope cardinals and monkes had taught the people to frequent as most necessarie for their friends soules in purgatorie Fourthly because it cannot be proued that after God hath pardoned our sinnes and the eternall paine due for the same there still remaineth some temporal paine remissible by the popes pardons Fiftly because al the three thinges required of papistes in popish pardoning are most firm certaine and readie in the soules of purgatorie to vvit auctoritie in thhe giuer charitie in the receiuer and the cause of pietie For first the soules of purgatorie bee in charitie as all papistes confesse as vvho othervvise could neuer be saued 2 Secondly it is mere crueltie not to helpe the faithful in such vvofull case Thirdlie if they denie the popes auctoritie I vvill vvillinglie denie it vvith them though he accurse me as hee hath alreadie done for my paines For I nothing doubt but God of his great mercie vvill conuert his curse to my greater ioy and blisse And here because the Seminaries neuer ceasse to boast in corners amongest the simple that none in this realme dareth to dispute with them I offer publique dispute with what seminarie in England soeuer he be no one or other excepted who soeuer so it may stand vvith the honourable licence and good liking of higher povvers whose mindes I am of dutie bound to obay in that behalfe For I nothing doubt if my option may bee graunted but that it will tend to the glorie of God the service of my soveraigne the honour of my countrie the edification of the auditours and the comfort of myne owne soule The reason is for that I know verie sufficientlie the foundations groundes auctorities and reasons of both sides and vvithal behold as in a glasse of christall the euident confutation of all whatsoeuer can possibly bee said in defense of papistrie which if I had not first seene I had neuer departed from popish doctrine The 7. Conclusion IF the popes pardons be not of so great force and worth so much as they are said and preached to be then is the popes religion vaine and of no credite at all This proposition both is and must be graunted of all papistes if they will defend their now professed Romish religion Thomas Aquinas whose doctrine and bookes divers popes haue approoved for good and godly writeth thus Ecclesia praedicando indulgentias non mentitur ita tantum valent quantum praedicantur sicut enim dicit Augustinus si in sacra Scriptura deprehenditur aliquid falsitatis iam robur authoritatis sacrae Scripturae perit Et similiter si in praedicatione ecclesiae aliqua falsitas deprehenderetur non essent documenta Ecclesiae alicuius autboritatis adroborandam fidem The Church preaching pardons doth not lie and so they are worth no lesse then they are preached For as Augustine saith if in holy Scripture any falshood be found euen then the full authoritie of holy scripture perisheth utterly And in like manner if in the preaching of the Church any falshood should be found the doctrine of the Church shoulde not be of any force to establish our faith These are the wordes of their canonized saint and renowmed doctour Aquinas which shewe unto us so plainely as more plainely nothing can be told that if the Church of Rome erre in any one point as in giving pardons or such like then must we giue no credit to it in other pointes of religion Neither is this the opinion of Aquinas onely but their other great Thomist Dominicus Soto singeth the same song These be his wordes Alij dixerunt indulgentias nihil prorsus valere nisi quantum unusquisque devotione sua faciendo quodindulgentia praecipit moeretur Attamen isti seu blasphemi non sunt audiendi sanè qui authoritatem Ecclesiae infringunt si enim de hac re nos Ecclesia seduceret nulla ei esset in reliquis adhibenda fides Some said that pardons were no more woorth at all then every man doeth merite by his owne devotion But these fellowes are to be reiected as blasphemous because they infringe the authoritie of the Church for if the Church should in this point seduce us then were there no credite to be given unto it in other pointes These are the expresse wordes of the Popes owne and best Doctors Aquinas and Soto whose testimonies with that which is said in other conclusions disable altogether the authoritie and religion of the Church of Rome For if the Church of Rome deceive us in her pardons as is sufficiently prooved that she hath done then is she not to be credited in other things as both Aquinas and Soto tell us whose doctrine the pope yea sundry Popes of Rome have confirmed THE COROLLARIE FIRST therefore since the Popes pardons be foolish and repugnant to common sence Secondly since the veritie and efficacie of pardons be so uncerten as the best learned Papistes can not tell what to say or write thereof Thirdly since to give pardons as the Pope doeth is a strange and new thing as which neither Christ nor his Apostles ever taught or practised Fourthly since the Popes manner of pardoning ordinarie popish practise considered is most absurd Fiftly since the Popes pardons in Romish doctrine are reputed aequivalent with holy martyrdome Sixtly since the Popes pardons be not such nor so forcible as they are preached to be Seventhly since the foundation of Popish pardons is blasphemous and derogatorie to Christes passion Eightly since the Pope taketh upon him by his pardons to deliver soules from purgatorie which he can not perfourme Nynthly since Aquinas Soto and Sylvester his owne renowmed Doctors doe affirme that if the Pope preach falsely in his pardons all his other doctrine is false and naught I conclude that it is a sufficient motive for me to renounce the Romish religion as false erronious and pernicious doctrine Thus much of the first Motive THE THIRD CHAP ter Of the Popes maners Faith and Religion ALbeit concerning Sanctimonie of life and honest conversation
Pope verie sharplie both of pride and ignorance read the third chapter and last conclusion The 6. Preamble ALl the Apostles had not onely the same povver and auctoritie but iurisdiction also as vvholly largely effectually and in all respectes as Peter had Read the sixt chapter and first conclusion The 7. Preamble POpish purgatorie vvas invented by Popes and Popish parasites neither vvas it ever admitted liked or beleeved of the greeke church vntil this day Read the 7. chapter and 2. conclusion and here I vvill alleage the verie vvordes of our Roffensis sometime bishop of Rochester a man so renovvmed not in England onely but through out the vvorld amongst papists as his vvords may carie credit sufficient vvith them thus he vvriteth I vvil not alter or change one vvord Sed graecis adhunc vsque diē non est creditū purgatoriū esse legat qui velit Graecorum veterum commentarios nullum quantum opinor aut quam rarissimum de purgatorio sermonem inveniet sedneque latini simul omnes ac sensim huius rei veritatem conceperunt paulo post nō absque maxima sancti spiritus dispensatione factum est quod post tot annorum curricula purgatorij fides indulgentiarum vsus ab Orthodoxis generatim sit receptus quumdiis nulla fuer at de purgatorio cura nemo quaesivit indulgentias nam ex illo pendet omnis indulgentiarum existimatio si tollas purgatorium quorsum indulgentijs opus erit his enim si nullum fuerit purgatorium nihil indigebimus contemplantes igitur aliquandiu purgatorium incognitum fuisse deinde quibusdam pedetentim partim ex revelationibus partim ex scripturis fuisse creditum atque ita tandem generatim eius fidem ab orthodoxa ecclesia fuisse receptissimam facillime rationem aliquam indulgentiarum intelligimus quum itaque purgatorium tam sero cognitum ac receptum ecclesiae fuerit vniversae quis iam de indulgentijs mirari potest quod in principio nascentis ecclesiae nullus fuerat earum vsus caeperunt igitur indulgentiae postquam ad purgatorij cruciatus aliquandiu trepidatum er at The Greekes to this day do not beleeue that there is a purgatorie read vvho vvil the commentaries of the auncient Grecians and he shal find either verie seldome mention of purgatorie or none at all for neither did the Latine Church conceive the veritie of this matter at one time but by leisure neither vvas it done vvithout the great dispensation of the holy ghost that after so manie yeares Catholikes both beleeved purgatorie and received the vse of pardons generallie so long as there vvas no care of purgatorie no mā sought for pardons for of it dependeth all the estimation that vve have of pardons if thou take avvay purgatorie to vvhat end shall vve neede pardons for if their be no purgatorie vve shall neede no pardons considering therfore hovv long purgatorie vvas vnknown then that it vvas beleeved of some by litle and litle partly by revelations and partly by the Scriptures and so at the last beleeved generally of the vvhole church vve do easilie vnderstand the cause of perdons since therefore purgatorie vvas so lately knovven and received of the vniversal church vvho can novv admire pardons that there vvas no vse of them in the primitiue Church pardons therefore began after the people stood in some feare of purgatory these are the vvords of this popish bishop vvhich vvordes if they be vvel marked vvith all the circumstances are able vvithout more adoe to persvvade anie man to detest the Romish religion for vvhich cause I have alleaged them at large 1 First therefore vvee learne here that the greeke church never beleeved purgatorie to this day 2 Secondly that the Latine church and church of Rome did not beleeve the said purgatorie for manie hundreds of yeares after S. Peters death vvhose successor the pope boasteth himself to be 3 Thirdlie that this purgatorie vvas not beleeved of all the latine church at one and the same time but by litle and litle vvhere note by the vvay that poperie crept into the church by litle and litle not all at one time vvhich is a point that galleth the papistes more then a litle I vveene 4 Fourthly that purgatorie vvas beleeved in the latter daies by speciall revelation of the holie ghost 5 Fiftlie that pardons came not vp till purgatorie vvas found out for in purgatorie resteth the life of pardons as vvhich there being no purgatorie are not worth a straw 6 Sixtly that purgatorie vvas a long time vnknovven 7 Seventhly that purgatorie could not be found in the scriptures of a long time 8 Eightlie that it vvas not vvholie found out by the scriptures but partlie by revelations 9 Ninthly that pardons vvere not heard of or knovven to the primitive church 10 Tenthly that then pardons began when men began to feare the paines of purgatorie Behold novv gentle reader vvhat a vvorthie fisher vvas my popish Lord of Rochester hee hath caught vvith his net at one draughtten goodly fishes that is to say ten vvorthy observations for Christian aedification Further then this out of the seventh and eight observations I gather three special documents by a necessarie and irrefragable consecution First that the second booke of the Machabees is not Canonical or penned by the holie ghost For if that booke vvere of canonicall authoritie vvhich the papistes purgatorie could not but haue bene knovven so soon as that booke vvas knovvn vvhich yet Roffensis denieth The reason is evidēt because purgatorie is verie effectuallie plainlie conteined therin Secondlie that the Church of Rome for of that church speaketh the Bishop reputeth the vvorkes of God vnperfect albeit Moyses avoucheth the contrarie Dei inquit perfecta sunt opera The vvorkes of God saith he are perfect I prooue this because as the Bishop saith the scriptures made purgatorie knovven to the church but vnperfectlie yet the truth is that if God make purgatorie knovven by the scriptures then purgatorie is made knovven perfectlie by them or else Gods vvorks that is the holie scriptures must be vnperfect but I vvil rather beleeue Moyses the holie prophet of God then my lord our fisher though the popes canonized martir Thirdlie this Bishop for this his doctrine must either come againe to retract his opinion or else wil he nil he condemne the pope and church of Rome This I wil proove by a most plaine and evident demonstration For the better vnderstanding vvherof I shal desire the gentle reader to observe three thinges vvith me First that the church of Rome preacheth novv and did in this Bishops time that the bookes of Machabees are canonicall scripture and penned by the holie ghost Secondlie that the church of Rome neither beleeued nor knevv purgatorie for manie years together after the receite of holie scripture and these bookes of Machabees Thirdlie that purgatorie is effectuallie and plainely conteined in the second booke of Machabees by popish
his written disputations abridged by Robert Persons his brother Iesuite defendeth and approoveth another opinion plaine opposite to all yet rehearsed and maketh in deede the Popes pardons not woorth a button which is the cause as I probably coniecture that the third and last part of his disputations is not permitted as yet to come abroade and either will never be published or wholly omitted or at least changed before it come abroad The Councell of Trent speaketh very slenderly and coldly of the Popes pardons The third Conclusion TO give pardons as the Pope doeth is a straunge and newe doctrine of a most damnable Religion which neither Christ nor his Apostles ever taught or practised This I will proove as I doe other things by the expresse testimonies of the Popes owne renowmed Doctors that so all the worlde may perceive and beholde Papistrie confuted and confounded by papistrie it selfe Sylvester reputed and as it were surnamed absolutus Theologus hath these verie wordes Indulgentia nobis per Scripturam minimè innotuit licet inducatur illud Apostoli si quid donavi vobis sednec per dicta antiquorum Doctorum sed modernorum The Popes pardons saith the Popes owne deare Doctor were never knowen to us by the Scriptures although some alleadge Saint Paul for that purpose neither were they knowen by the auncient Fathers but onely by late writers Antoninus in his first part hath the verie wordes alreadie cited and holdeth the selfe same opinion with fryer Sylvester Petrus Lombardus who with great diligence collected into one volume all worthie sentences of the auncient fathers and therefore was surnamed the Master of sentences maketh no mention of the Popes pardons at all as which he could not finde notwithstanding his painefull industrie imployed in that kinde of exercise For as Sylvester truly writeth the olde writers were not acquainted with any such thing The like may be said of S Cyprian S. Augustine S. Hierome Nazianzene and others of antiquitie for which cause Durand Caietain and sundrie other schoolemen affirme the popes manner of pardoning to be a newe thing in the Church of God Neither can Dominicus Soto deny the same indeede albeit he busieth him selfe more then a little in the Popes defence if it would be Yea the originall of popish pardoning is so very young as their famous martyr and bishop M. Fisher in his aunswere to M. Luthers articles was enforced to admit the newnesse and young age of the same and to yeeld this reason in defence thereof to wit that purgatorie was not so well knowne at that time to the Church as it is nowe which saying I weene is true indeede because purgatorie and pardous were not heard of in olde time and nowe onely knowen by vaine grosse and sensuall imaginations O worthie pardons O brave purgatorie O holy pope of Rome what stronge reasons what forcible arguments what grave authorities are alleadged in your behalfe Let us heare with attention the finall resolution hereof set down by Sylvester and Antoninus for their holy father the pope Quia inquiunt Ecclesia hoc facit servat credendum est ita esse Because the Church this doeth and thus observeth we must beleeve that it is so Loe a short and sweete conclusion as if they should say though we can proove the popes pardons neither by Scriptures nor by fathers nor by reasons yet must we beleeve them because the Church that is the pope saith so who can not erre which saying gentle Reader both hath bene and is the sole and onely foundation of all notorious Papistry The 4. Conclusion THE Popes manner of pardoning argueth aswell inordinate affection of filthie lucre as also want of charitie His want of charitie is prooved and convinced in that he can deliver as his religion teacheth all soules out of purgatorie with his word and neverthelesse suffereth them to abide most bitter torments so many yeeres in that affliction For the papistes holde that the paines of purgatorie are as great and painefull as be the torments of hell and that they differ accidentally in this only because the paines of purgatorie shall once have an ende but the paines of hell never Thus writeth Sylvester Prieras Sicut potest Papa liberare à poena peccatorum debita in hoc mundo omnes qui sunt in mundo si faciant quod mandat etiamsi essent millies plures quà m sunt it a liberare potest omnes qui sunt in purgatorio siquis pro eis faciat quod iubet As the Pope can deliver al in this world from paine due for sinne in this world if they doe that which he appointeth though they were thousands more then they be even so can he deliver all that are in purgatorie if any doe that for them which he commandeth and lest any man should thinke that impossible or a verie difficult matter which the Pope requireth to be done Sylvester in another place telleth us that it is a thing most easie These be his wordes Indulgentiae simplicitèr tantum valent quantum praedicantur modò exparte dantis sit autoritas ex parte recipientis charitas ex parte causae pietas Pardons are simply worth so much as they are preached so there be autoritie in the giver charity in the receiver piety in the cause or motive But so it is that the souls in purgatory be in charity by popish confession for else they could not be out of hel and that the pope hath authoritie as also that he graunteth his Pardons for good and godly causes I suppose no Papist will denie if they doe my argument is the stronger and my selfe shall easily agree there to Bartholomaeus Fumus confirmeth this point when he thus writeth Papa posset liberare omnes animas Purgatorij etiamsiplures essent si quis pro eis faceret quod iuberet peccaret tamen indiscretè concedendo The Pope could set at libertie all the soules of Purgatorie though never so many if any would doe that for them which he appointed marrie he should sinne by his undiscreete pardoning And the popish schole-doctor Viguerius proceedeth further and avowcheth it to be neither inconvenient nor against the justice of God these are his expresse wordes Nec est inconveniens quòd Papa Purgatorium posset evacuare non enim per hoc aliquid detraheretur Divinae iustitiae Neither is it inconvenient that the Pope can harrowe hell for that doeth nothing derogate from the iustice of God Nowe to say that he can this doe but yet doeth it not to keepe him selfe from sinne is altogether vaine and frivolous For first he should no more sinne in delivering all then he doeth in setting one onely at libertie as is alreadie prooved by Sylvester and Viguerius Againe plenarie Pardons are so common at the houre of death as none that either have friendes or money are or can be destitute thereof which yet is a poynt more undiscreete then the other by their owne
doctrine Thirdly the three condicions required for the legitimation of Popish Pardoning concurre as sweetely in delivering all together ioyntly as in delivering one by one severallie His inordinate affection of lucre is convinced in this that albeit he can with one onely pardon set open the gates of Purgatorie and so set all the prisoners at libertie yet will he not extend that compassion to them but taketh this course with them that they shall appoint Pia Legata by their last willes and testaments for Masses Diriges and Trentals to be said yeerely or rather perpetually if their abilitie will extend so farre with which Masses Diriges and Trentals his pardons shall concurre and so deliver them by discretion By reason of which ungodly pollicie we may this day behold with our eyes so many altars erected so many Churches sumptuouslie decked so many Priestes richly maintained especially in Saint Gregories Church at Rome For which Masses Diriges and Trentals huge summes of money are given daily yeerely perpetually not for the Masses formallie concedo but yet formally for the Priestes paines and materially for the Masses constanter assero The 5 Conclusion THE foundation of the Popes pardons is wicked blasphemous and derogatorie to the most pretious blood of Christ shed for mans redemption This is the proofe of this conclusion the Pope and many of his popish Doctors tell us that the foundation of their popish pardons is this Thesaurus meritorum Christi Sanctorum eius the treasure of the merites of Christ and of his Saintes For say they not onely Christ but many of his Saintes also suffered much more then was due for their owne sinnes which workes of supererogation or satisfactions they call the treasure of the Church and because say they Gods Saintes did not applie those their superaboundant passions to this or that person the Pope therefore must make application thereof at his pleasure as one that hath Christes full authoritie or plenitudinem potestatis being his Vicar generall upon earth And here note by the way gentle Reader that for the execution of this Vicars office there be ever in Rome two Vicars generall and one substitute Vicar whereof two neither preach teach or execute any priestly function usuallie but the poore substitute must doe all that is done So in my time Gregorie the foureteenth was Vicar generall to Christ si dijs placet Cardinall Sabello Vicar-generall to Gregorie and our Goldwell sometime Bishoppe of Saint Assaph substitute to Sabello which poore Bishoppe tooke all the paine and had the least gaine For it is not the usuall maner of Popes and Cardinals in these latter dayes to say Masse to preach to teach and so foorth I speake of Cardinals resiant at Rome but to joyne living to living benefice to benefice promotion to promotion and which is more absurd in their owne religion to be so lordly Abbots or rather so idle Lubbards that they will take and snatch all the commodities of the whole Abbeyes unto themselves and neither graunt sufficient foode and rayment for the Monkes nor competent allovvance for the necessarie maintenance of the house it selfe for their Masse Mattins and service Such is their charitie to their neighbors zeale to their office reverence to their own religion This is also true as if any Papist wil deny the same his owne breath will witnesse against him For to omit others S. Laurence and S. Pancratius their Abbeyes and Churches are so poore and beggerly through the pilling and polling of Cardinals their Abbots that when priestes come thither to say Masse as the usuall manner there is they can neither finde wine nor candles without money which default when any one obiecteth as a disgrace to their profession and Religion the poore Monkes answere in this manner Alas we can not doe withall my L. Cardinall hath all the living and alloweth us a small portion not able to fill our bellyes But to leave this digression and to returne to the scope and matter in hand this foundation of pardons to be the superaboundant merits and satisfactions not onely of Christ but of his Saintes also holdeth Thomas Aquinas Dominicus Soto Sylvester Pryeras Antoninus and others Sylvester hath these wordes Ratio quare valere possunt indulgentiae est unitas corporis mystici in qua multi supererogaverunt admen suram debitooum suorum multas tribulationes iniustè sustinuerunt patientèr per quas multitudo poenarum poterat expiari sieis deberetur quorum meritorum tantaest copia quòd omnem poenam debitam nunc viventibus excedunt praecipue propter meritum Christi The cause that pardons are of force is the unitie of the mysticall bodie in which many have supererogated in the workes of penance to the measure of their owne demerits and have sustained patiently many uniust tribulations through which the multitude of paines might be purged if it were due unto them of whose merites there is such plentie that they exceede all paine due for those that nowe be living and especially for the merite of Christ. This is the testimonie of Sylvester and Aquinas their angelicall Doctor proceedeth further and sayeth thus Christus poterat relaxare ergo Paulus potuit ergo Papa potest qui non est minoris potestatis in Ecclesia quà m Paulus fuit Christ could pardon therefore Paul could pardon therefore the Pope also can pardon as who is of no meaner authoritie in the Church then Paul him selfe was So then à primo ad ultimum by Aquinas his doctrine the Pope can doe as much as Christ. He can make the deafe to heare the dumbe to speake the lame to walke the blinde to see and the dead to arise to life which I must first see before I beleeve it howsoever their holy Aquinas write and yet should this follow necessarily if Aquinas his reason were good And doubtlesse this which Aquinas here attributeth to the Pope is not farre from the peculiar marke of Antichrist but I will not nowe stande upon that point VVe see evidently the foundation of Popish pardons confessed by the best learned Romish doctors which manner of establishing popish pardons to be blasphemous and derogatorie to the blood of Christ I proove many and sundrie wayes First by the testimonie of holy writte Advocatum habemus apud Patrem Iesum Christum iustum ipse est propitiatio pro peccatis nostris VVe have an Advocate with the Father Iesus Christ the iust and he is the propitiation for our sinnes And as it is said more significantly in the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is the attonement and reconciliation for our sinnes it is he through whome we are accepted of God Of him onely saide the voyce from heaven This is my beloved Sonne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in whome I am well pleased Againe Si autem in luce ambulemus sicut ipse est in luce societatem habemus ad invicem sanguis Iesu Christi
prohibition taketh away the libertie of the Gospell as which implyeth a negative precept not contained in the law of nature for as their famous popish doctour Franciscus à Victoria writeth Lex Evangelicalex libertatis d Christo Apostolis vocatur quod solo jure naturali post Evangelium Christiani teneantur ex omnibus quae in veteri lege erant The lawe of the Gospell is tearmed the lawe of libertie by Christ and his Apostles because after the Gospell Christians are bound onelie to the law of nature concerning all such things as were in the olde Law Thirdlie because this to do is to challenge greater authoritie than Christ hath and to be aboue Christ. The reason whereof is evident because an inferiour cannot chaunge the law of his superiour unlesse he haue from his superiour commission so to doe which Victoria well observed in these wordes Dispensatio in lege spectat solùm ad legislatorem vel superiorem vel adillum cui specialiter commiserint ipsi Dispensation in the Law pertaineth onelie to the lawmaker or to his superiour or to whome they speciallie graunt commission If answere be made that the Pope hath such commission then would I know whether he received it by word or writing in the meane season the saide Victoria telleth the Pope that he cannot dispence in the law divine These be his wordes Manet ergo conclusio tanquam certa firma quod in primo genere praeceptorum Concilij scilicet quae sunt iuris divini Papa non potest dispensare The conclusion therefore abideth firme and sure that in the first kind of preceptes of the Councell to wit which are of the lawe divine the Pope cannot dispence And of Victoria his opinion are Thomas Aquinus Anthoninus Sylvester Soto Covarruvias and all learned papistes Fourthlie because that which is of more force to wit a simple vow doth not dissolve matrimonie for if that which is of greater force cannot disanull matrimonie much lesse can that doe it which is of lesser force as both the rule of logick and experience teacheth Now that a simple vowe is of greater force than the Popes prohibition cannot be denied for it is de iure divino as all the Papistes confesse and as the Scripture recordeth And that a simple vow doeth not dissolve matrimonie Angelus prooveth at large out of the popish Cannon law Fiftlie because the Pope or Councell cannot change the essence or essentiall partes of matrimonie for so saith the Tridentine Councell And if it were otherwise the Pope might make more or fewer Sacraments at his pleasure whereuppon it followeth necessarilie that all matrimoniall contractes bee as perfectlie matrimonies this day as they were in Christs time notwithstanding the prohibition of the Pope or of his Councell For the essence and substantiall partes abiding unaltered and perfect the matrimonie must needes be perfect Sixtlie because the Priest is meere extrinsecall unto the contract and therfore cannot necessarilie concurre to the essentiall constitution thereof The Councell then in this decree was destitute of the holie Ghost The saide Councell affirmeth the solemne vowe of religion to dissolve matrimonie in these wordes Si quis dixerit matrimonium ratum non consummatum per solemnem religionis professionem alterius coniugum non dirimi anathemasit If any shall say that matrimonie firme not consummate is not dissolved by solemne profession of religion of the one partie accursed be that man This decree likewise is flat against the holie Ghost which to be so I prove by sundrie meanes The Councell it selfe shall first confute it selfe when it saith thus Matrimonij perpetuum indissolubilemque nexum primus humani generis parens divini spiritus instinctu pronuntiavit cum dixit hoc nunc os exossib meis caro de carne mea paulò post quod deus coniunxit homo non separet The first parent of mankind pronounced by the instinct of the holie Ghost the perpetuall and indissoluble bond of matrimonie when he said this is now bone of my bones and flesh of my flesh and a litle after what therfore God hath coupled together let no man put asunder These are the wordes of the Councell by which wee see evidentlie confessed even of the Councell that matrimonie was indissoluble by Gods appointment before the consummation as they tearme it or before copulation carnall which is all one Whereuppon I inferre first that matrimonie before consummation or carnall copulation is indissoluble by the holie Ghosts appointment I inferre secondlie that the Councel of Trent dissolveth matrimonie before consummation I inferre thirdlie directlie upon the first and second illation that the decrees of the Councel are flatlie against the holie Ghost I inferre fourthlie that that may trulie be verified of the Pope and his Councel of Trent which their owne Doctour Victoria soundeth out against them in these words Officium Apostolorum Paulus semper vocat ministerium certè si quis mandata Christi relaxaret non se haberet sicut Dei minister sed sicut aequalis aut potius superior Paule tearmeth the office of the Apostles alwaies ministerie and doublesse if anie should dissolve Christs commandements he should not behave himselfe as the minister of God but as his equall or rather as his Supeour The third Conclusion ALthough the Popes of latter yeares take upon them to like or dislike to proove or disproove the decrees of generall Councels at their pleasures yet is everie generall Councell above the Pope yet may everie generall Councell excommunicate iudge and depose the Pope yet may everie generall Councell sette downe lawes and decrees concerning faith and manners which no Pope hath authoritie once to alter or change All which shall be prooved Gods holie Spirite assisting me by the flat testimonies and opinions of the best learned Papistes Victoria writeth in this maner Si Concilium declarat aliquid esse de fide aut de iure divino Papa in hoc nihil potest aliter declarare aut immutare maximè sitale ius spectet adfidem vel admores Ecclesiae universalis If the Councell declare anie thing to be of faith or of the lawe divine in this point the Pope can nothing otherwise declare or change especiallie if such law appertaine either to faith or maners of the universal Church Of this opinion are manie other learned papistes and especiallie their Angelicall Doctor Thomas Aquinas that everie generall Councell is above the Pope great learned papistes affirme constantlie to wit Abulensis Panormitanus Ioannes Gerson Almainus Cardinalis Cameracensis and Cardinalis Florentinus Panormitanus argueth out of Pope Gregories wordes that as the Pope cannot chaunge anie thing in the contentes of the Gospell so neither can he chaunge anie thing in the decrees of Councels Yea Ioannes Gerson proceedeth further and saith that a generall councel cannot onlie limit the Popes power so as he can neither dispense nor abrogate the
iurisdiction against their naturall dread Soueraignes For they sweare to defend the popes vsurped authoritie against all people none excepted which his vsurped authoritie as you haue partlie heard and shall heare more at large in the sixt Chapter following extendeth it selfe to the translation of kingdomes empyres and regalities The Corollarie FIrst therefore since generall counsels in these daies are nothing else but a meere subtiltie to deceiue Gods people withal 2 Secondely since the said councels decree all together against the holy Ghost 3 Thirdly since Popes take vpon them to approue or disproue councels at their pleasures 4 Fourthlie since by popish doctrine councels can iudge and depose popes 5 Fiftly since councels bee as a nose of waxe and as vncertaine as the vveathercocke 6 Sixtly since appeales may be made vnto councels from the Pope though the pope denie the same 7 Seauenthly since the popes doctrine can not be mainteined but by extorted othes I conclude that it is a sufficient motive for mee to renounce the mish religion as false erroneous and pernitious doctrine Thus much of the third Motyve THE FIFT CHAPTER Of the Popes Dispensations THe enormities in popish dispensations are such so great and so manie that if I should receite all time would sooner faile mee then matter wherof to speake I will therefore at this present content my selfe with some fevv reseruing the residue till more conuenient time The 1. Conclusion THE pope vsually dispenseth vvith professed Monkes that they may marrie lawfullie which dispensation is not onely against the lavve divine with them but flatlye against the Popes owne religion In this conclusion three thinges are to be proued 1 First that the pope doth dispense as is said 2 Secondly that his dispensation is against the law diuine 3 Thirdly that it is against his owne religion For the first part Navarrus writeth in this maner Papa potest dispensare cum monacho iam professo vt contrahat matrimonium imò de facto multi papae dispensarūt Consentit ipse Caietanus Antoninus Paludanus The pope may dispense vvith a Monke alreadie professed that hee may take a wife and marrie for many popes de facto haue dispensed so Caietanus Antoninus and Palludanus are of the same opinion For the second point Victoria writeth thus Multitenent quod Papa non potest dispensare in votis quia dispensatio proprie est relaxatio iuris vnde cum sit de ture divino dispensatio erit iuris divini relaxatio quod sane ad papam non spectat vtinam haec opinio non sit vera Many hold that the Pope can not properlie dispense in vowes because dispensation properly is the relaxation of the Lavv. wherevpon since a vow is of the law divine dispensation must bee remission of the lavv divine which thing doubtles belongeth not vnto the Pope and would to God this opinion were not true Loe this religious Frier is so zealouslie affected towards the popes credite that he vvisheth the opinion which overthrovveth his practise were not true And the Popes famous Canonist Covarruvias writeth to the same effect in these vvords Nec me latet D. Thomam previa maxima deliberatione asserere Rom. Pontificem non posse propria dispensatione continentiae solemne Monachorum votum tollere paulo post oportet tamen primam opinionem defendere ne quae passim fiant evertantur omnino Neither am I ignorant that Saint Thomas affirmeth after greate deliberation that the Bishoppe of Rome can not vvith his dispensation take away from Monkes their solemne vowe of chastitie This notwithstanding vvee muste defende the first opinion lest those things vvhich are practised euery where be utterly overthrowne thus saith the great Canonist and reverend popish bishop Covarruvias out of whose wordes sundrie things may be noted worthy the observation First that the papistes cannot agree about the Popes authority Secondly that great learned papistes among whome Thomas Aquinas is one whose doctrine sundry Popes haue confirmed doe denie the Popes authoritie in the premisses Thirdly that the contrary opinion must be defended for the honestie and safegard of the popes religion Fourthly that most miserable is the Popes doctrine which needeth such poore and beggerly shiftes for the maintenance thereof Fiftly that the papists haue no cause so to exclaime against priests mariage since the Pope dispenseth with his monkes to marry at their pleasures For the mariage of priestes is onely prohibited by the Popes law but the marriage of monkes by the law divine as the Popes owne deare doctours Victoria and Aquinas tell us Sixtly that Aquinas his doctrine which the Pope hath approoved confuteth the Popes religion For the third point Thomas Aquinas giveth this testimony out of the Popes owne law Abdicatio proprietatis sicut etiam custodia castitatis adeo annexa est regulae monachali ut contra eānec summus Pontifex possit indulgere The renouncing of propertie as also the keeping of chastitie is so annexed to the rule of monkes that the Pope him selfe cannot dispence against the same this saying of Thomas Aquinas is found verbatim in the popes canons Extra destatu monachorum cum ad monasterium The 2. Conclusion THe Pope often pronounceth matrimony dissolved by his dispensations which is firme and stable by Christes owne institution The first part is prooved by Martinus Navarrus in these words Dividitur matrimonium ante consummationem per dispensationem Papae iusta de causa factam Matrimonie is dissolved before consummation by the popes dispensation vpon iust cause graunted And a litle after he hath these wordes Quorum opinio adeo observatur quodetiam ter vel quater adpetitiones consilio meo antequam in urbem venissem oblatas Paulus 3. Pius 4. per suas dispensationes dissolverunt quaedam matrimonia omnino clandestina nondum consummata in remedium animarum alioquin probabiliter periturarum whose opinion he speaketh of the Canonistes who generally are of his owne opinion is so observed that thrise or foure times before my comming to Rome upon petitions made by my advise Pope Paulus the third and pope Pius the fourth with their dispensations dissolved certen secret matrimonies not yet consummate for the safegard of soules which by likelihood woulde otherwise haue perished And Covarruvias affirmeth Paulus the fourth and Iulius the third to haue dispensed in like maner these be his words Nec me latet Paulum quartum summum ecclesiae Pontificem Ann. 1558. hac vsum fuisse dispensatione quibusdam ex causis quas iustissimas esse idem summus ecclesiae praesul existimavit idem paulo ante Iulius 3. fecerat in eodem matrimonio cum ecclesiae vniversali praesideret Neither am I ignorant that Pope Paulus the 4. put this dispensation in practise for certaine causes which the same Pope thought to be most iust Iulius the third when he was Pope graunted in like cause the same dispensation The
that Valentinianus Theodosius and Satyrus were in heaven and enioied eternall rest and neverthelesse even then prayed for their eternall rest But doubtlesse his praiers had beene both vaine and foolish if he should haue praied for that vnto them which they had and enioyed alreadie Hee therefore praied as my observations declare not for the rest and blisse of the soules which thē possessed eternall rest and blisse but that the bodies also may bee pertakers of that place and rest which they wanted them and shall vntill the day of dome And for the better confirmation of this mine assertion saint Ambrose doth in expresse words so expound himselfe For thus he writeth Te quae so summe Deus vt charissimos iuvenes matura resurrectione resuscites immaturum hunc vitae istius cur sum matura resurrectione compenses O high and mightie God I beseech thee to raise vp most deare yong youthes with mature resurrection and to recompence the vnripe course of this their life with mature and ripe resurrection Loe here in plaine and briefe tearmes the compendious explication of that popish obiection and doubt vvhich so troubleth and seduceth many a one And so Saint Ambrose his prayer for the dead was even this and no other God give them a ioyfull resurrection The fourth Conclusion IF popish purgatorie were admitted to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet would it follow by a necessarie consequent that the soules tormented there should perish everlastingly This conclusion is thus proved There is no salvation to be expected out of the church as witnesseth their great councell of Lateran and the holie fathers accord thereunto But soules boiling in purgatorie papisticall bee neither in the church triumphant because there is no neede of purgation neither in the church militant because there is place for merite and satisfaction ergo they be out of the church And consequently without the state of salvation and in the state of eternall damnation And that the best learned papistes stand in doubt of their salvation it cannot with right reason be denied For in their Masses of Requiem the priestes are commaunded to pray in these expresse words Ne absorbeat eas tartarus That hell swallow not them vp and devoure them And doubtlesse if they bee assured of their salvation it is a vaine and ridiculous thing to pray that they be not swallowed vp of hell And consequently their holie Masse is farced with a bundell of vanities Neither wil it helpe the adversarie to say that though the soules in their purgatorie can not satisfy for themselves Yet may the living satisfy for them which is of as much force as if they did satisfy for themselves For as the transgression is personall so must the satisfaction also bee The reason hereof is evident because to accept ones satisfaction for another may well stand with acceptation or mercie but never with iustice For which iustice notwithstanding popish purgatorie was invented and this day is defended as their reverend professor of divinity Dominicus Soto plainly testifyeth in these words Respondetur quod licet tunc moriens satisfacere nequeat culpa sua fuit quod tempus adid antea non elegit ideo poena quae per contritionē nonfuerit ei dimissa in purgatorio est luenda vt ratio divinae iustitiae servetur I answere That although he that dieth can not satisfy for his sins yet was it his owne default because he chose not before time for it And therfore the punishment which was not remitted by contrition and confession must be punished in purgatorie that the order of Gods iustice may be observed The 5. Conclusion IT is euident even by the opinion of great papistes that manie soules in purgatorie shall abide there for ever and yet is that flat against popish religion This conclusion shall bee manifest if I prove three pointes 1 First that everie sinne is mortall 2 Secondlie that no mortall sinne can be remitted or forgiven in popish purgatorie 3 Thirdly that many depart out of this world not having their venial sinnes of the papists so tearmed before remitted or forgiven For first if everie sinne bee mortall and secondly if no mortall sinne be forgiven in purgatorie and thirdly if sundrie be in purgatorie whose sinnes be not all forgiven it must needes follow by a necessarie sequel that such persons must continue in purgatorie eternallie because they cannot come from thence vntill their sinnes be remitted wholy 1 First therefore that euerie sinne is mortall is confessed by three great papistes that is to say Roffensis Gersonus and Michael Baius For these three confesse plainlie that everie sinne is mortall of it owne nature and onely veniall through Gods mercifull acceptation and therefore may it be iustly punished everlastinglie Roffensis writing against Luther hath these expresse words Quod peccatum veniale solum ex Dei misericordia veniale sit in hoc tecum sentio That a veniall sinne is onely veniall through the mercie of God not of it owne nature therein doe I agree vnto you Loe my Lord of Rochester confesseth plainlie that euerie sinne is mortall of it owne nature And Ioannes Gerson sometime chanceler of Paris that famous vniuersitie though otherwise a great papist can not denie this veritie for these are his words Nulla offensa Dei est venialis de se nisitantum modo per respectum ad divinā misericordiā qui nonvult de facto quālibet offensam imputare ad mortem cū illud posset iustissime Et ita concluditur quod peccatū mortale veniale in esse tali non distinguuntur intrinsece essentialiter sed solum per respectum ad divinam gratiam quae peccatum istud imputat ad poenam mortis aliud non No offence of God is veniall of it owne nature but onely in respect of Gods mercie who will not de facto impute euerie offence to death although he might most iustlie doe it And so I conclude that mortal and veniall sinnes as such are not distinguished intrinsecallie and essentiallie but onelie in respect of Gods grace which assigneth this sinne to the paine of death and not the other Manie other sentences to the like effect the said Gerson hath but these may suffice to content anie reasonable mind Other papistes are of the same opinion in verie deed though they do not disclose their mindes in such manifest tearmes Thus writeth our father Iesuit Bellarminus Respondeo omne peccatum esse contra legem Dei non positivam sedaeternam vt Aug. recte docet omnis enim iusta lex siue a Deo sive ab homine detur ab aeterna dei lege derivatur est enim aeterna lex vt malum sit violare regulam I answere that everie sinne is against the lawe of God not positiue but eternall as Augustine rightly teacheth For euerie iust law whether it be made by God or by man is derived from the law of God eternall For
pope hath given this auctoritie to the priest But alas that can not possibly be graunted For this is a constant axiome with the papists par in parem non habet potestatem When two are of equall auctoritie the one can not make a law for or against the other Well since none of these waies can content his holines let vs heare what his owne deare vassals can say in his defense Iosephus Angles vnfoldeth this great difficultie at large when he thus writeth Canus affert tres opiniones prima est S. Thomae D. Bonaventurae quibus adhasit Turrecremata Secunda opinio est Paludani asserentis habere authoritatem absolvendi non à Papa sed à Christo. Tertia est Caietani dicentis iurisdictionem quam habet sacerdos absolvendi Papam nec esse à Christo neque à Papa neque ab ecclesia sed solum ex electione per hoc scilicet quod papa se subiicit illi illumque eligit Est quarta opinio qua tenetur quod quemadmodum in receptione ordinis datur vnicuique simplici sacerdoti potest as iurisdictionis respectu venialis mortalis quae poenitens alias confessus est etiam respectu cuiuscuÌ„que peccatoris in articulo mortis ita datur tunc iurisdictio eidem sacerdoti absolvendi papam Master Canus bringeth three opinions the first is of S. Thomas and S. Bonaventure to whome agreeth Turrecremata The second is the opinion of Paludanus who avoucheth that the Priest receiveth his authoritie not from the Pope but from Christ him selfe The third opinion is Caietans who affirmeth that the Priest hath authority to absolve the Pope neither from Christ nor from the Pope nor from the Church but onely by election to wit in that the Pope submitteth him selfe to the Priest and chooseth him And there is yet a fourth opinion which holdeth that as in receiving of priesthoode power of iurisdiction is given to every simple priest in respect of veniall sinnes and of those mortalls which the penitent nath otherwise confessed and also in respect of every sinner in the point of death so is iurisdiction then given to the said Priest that he may absolve the Pope Thus saith our reverend bishop and worthie fryer Ioseph Out of whose words I note 1 First that since our Lord is the God of peace and not of dissention as recordeth his holy Apostle in many places it must needes follow that this popish doctrine is not of God which is so devided against it selfe and therefore said Caietain truely though vnwittingly and to another ende when he denied the priest to have his authoritie from Christ or from his Church 2 I note secondly that their doctrine is meere opinative as which is onely grounded vpon mans invention 3 I note thirdly that as the priestes iurisdiction is vncerten so is the Popes absolution also as which is consectarie therevnto and consequently that the Pope standeth in daunger of his salvation And so if I be not deceived the obscuritie of this conclusion is made evident The Corollarie FIRST therefore since auricular popish confession is not commaunded by Christ secondly since it was not practised by the Apostles thirdly since it was instituted onely by the positive lawe of man fourthly since the Greeke Church never admitted that lawe fifthly since it is contrarie not onely to the fathers but to popish doctours also sixtly since it bringeth the Pope him selfe to the hazard of his salvation I conclude that it is a sufficient motive for me to renounce the Romish religion as false erroneous and pernicious doctrine Thus much of the tenth and last Motive Peroratio I HAVE in this discourse gentle Reader briefly confuted ten special articles of popish faith and religion 1 First I haue shewed the insufficiencie blasphemie and absurdities of popish pardons 2 Secondly that the Pope both may erre and hath erred defacto not only as a priuate person in priuate opinion but euen as Pope and publike person in iudicial definitions 3 Thirdly that generall councels in these latter daies are nothing els but a meere mockerie sophistical subtiltie to deceiue Gods people withal 4 Fourthly that the Popes dispensations are wicked licentious and intollerable 5 Fiftly that Kings are above Popes that their power is independent that they are subiect to none but to God alone 6 Sixtly that popish dissention is of matters most important and incredible to such as are not wel acquainted with their bookes 7 Seaventhly that the writings of the auncient fathers are to be received with great reuerence yet so as we acknowledge them to be men to haue their errours and to binde vs to their authorities no further then they accord with the holy Scriptures 8 Eightly that all things necessarie for our salvation are conteined in the holy Scriptures and that popish traditions are so vncerten as the best learned papists can not agree therein 9 Ninthly that after this life there is neither merite nor demerite nor satisfaction to be made and that the booke of Machabees can not establish popish purgatorie 10 Tenthly that the specificall enumeration and confession of all our sinnes is not onely not commaunded by the Scriptures but repugnant to the same and impossible to be accomplished by the power of man All which points I have prooued not onely by Scriptures authorities and reasons but euen by the expresse testimonies of best learned papists A thing heretofore never performed by any to my knowledge and yet so forceable against the papists if I be not deceived as nothing can be more My desire was to content all to offend none to confirme the weake to instruct the ignorant to reclaime the seduced and to confound all arrogant disloyall subiects If â—ffect succeede correspondent to my option God be thanked for it who is the chiefe worker of every good act to whome with the Sonne and the holy Ghost three persons and one God be all honour power glorie and dominion nowe and ever AMEN 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sapient 8. 1. Dionys. Arâ—â— pag. de divinis nominibus c. 4 2. Thess. 2. v. 4 5 6 7 8 9. 1 Greg. 9. lib. 1. decret tit 33. cap. 6. Glossa ibid. Gregor ubi supra Glossat lib. 1. decretat tit 7. cap. 3. Gerson de potestat eccles consider 12. part 3. Gerson ubi supra Bellarminus de Rom. Pont. lib. 5. cap. 8 1 2 3 Secundò principalitèr Bernar. ad Gaufridum epist. 125. 3 Robertus Bellarminus lib. 5. de Rom. Pontif. cap. 7. Bellarm. cod cap. Bellarm. cap. codem Bellarm. ubi supra 1 2 3 Prou. c. 8. 15. Rom. c. 13. v. 1. 4 Sylvest de papa para 2. 5 Bellar. derom pontif lib. 5. cap. 7. Luc. 12. 2. Mat. 16. 13. Mat. 23. 3. Mat. 15. 3. Mat. 15. 9. 1. Ioh. 4. 3. Roffensis cont assertion Luther art 18. prope initium Deut. cap. 2. vers 4. 2. Machab. cap. 12. vers 26. Matt. cap. 11. vers 25. Bellar. lib.