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
sacriledge because forsooth saith Soto peradventure the other opinion is true And Iosephus exhorteth verie grauely to haue intention neither to consecrate precisely by the former wordes nor yet by the latter but to have the intention of the Church inmpe with the colier for in so doing saith he the sacrificer shall be in no daunger Now I beseech thee gentle Reader what horse would not breake his halter to heare this melodie The 27. article of dissention COncerning the formation of Eve wonderfull are the exclamations of Catharinus against Caietanus and of Antonius Fonseca against Catharinus as also of Paulus Burgensis against Lyranus of Matthias Thoring against Burgensis in many other thinges pervse their glosses vppon the old and new testament and all this will appeare The 28. article of Dissention IT is a great questiō amongst the papists what that is which a mouse eateth when she catcheth their reserved host Bonaventura their maister of sentences affirme that the mouse eateth not Christes bodie but our popes Cardinals and Iesuites defend the contrarie as a grounded article of their beleefe The 29. article of Dissention POpe Adrian Richardus and Panormitanus tell vs that a priest beeing contrite may say masse before he be confessed but by the decree of our councell of Trent this fact is a damnable sinne The 30. article of Dissention OVR pope Cardinalles and Iesuits tell vs that infidels are not bounden to their auricular confession But Richardus Gabriel and Angelus defend the contrarie The 31. article of dissention BEllarminus avoucheth that moe voices in councels must needes be of force but Canus affirmeth that the lesser part is the best if the pope hold with the same And yet in this point notwithstanding their good agreement resteth the foundation of their popish religion The 32. article of dissention THe councell of Lateran where were present 284. persons patriarkes metropolitanes bishops and abbots defined absolutelie that aungels were created at one and the selfe same time with the world and yet Basilius Nazianzenus Damascenus Hieronimus Augustinus and Aquinas denie the same to be a matter of faith Manie other like dissentions I could easilie alledge as of Cardinal Caietanes dissention about divorse and such like But because mine intent is to bee briefe these for this time may suffice For if I should touch all dissentions amongest the papistes the day would sooner faile mee then matter whereof to speake The Corollarie FIrst therefore since the papistes are at bloudie conflict concerning the popes civil regiment Secondly since they teach veniall sinnes not to dissolue amitie betweene God and man their greatest doctors impugning the same Thirdly since some of them constantlie affirme matrimonie to be a sacrament and other some deny the same with tooth and naile Fourthly since to hold the pope to be aboue the general councel is with some no article of faith nor error at all with other some an error in faith and flat heresie Fiftly since some papists maintaine romish doctrine by material succession other some bitterlie exclaime against the same Sixtlie since some do affirme that the pope may dispense for the ministrie of confirmation and other some that it is a heinous crime Seaventhlie since some hold that every of their orders is a sacramēt some zealouslie impugne the same Eightly since many papists defēd our Ladies cōceptiō without sin manie other avouch it to haue bin in sin Ninthly since it is a constant doctrine among the papistes that Constantine was baptized at Rome and that notwithstanding auncient fathers with vniforme consent repute the same a fable a lie since those manie other important dissentions bee amongst the papistes I conclude that it is a sufficient motive for mee to renounce the romish religion as false erroneous and pernicious doctrine Thus much of the seaventh motive THE NINTH CHAPTER Of credite due vnto vvriters THe papistes exclame against protestants because they reiect now and then the authoritie of man For whose better satisfaction in that behalfe if they will bee satisfyed with reason these conclusions following may suffice The first conclusion THe protestants speaking of the wiser and discreter sort do highlie reverence the holie fathers and ancient writers diligentlie reade their workes and gladly vse them as good helpes and ordinarie meanes vnder God for concerning the exact explication of holie writte Of this conclusion none can bee ignorant or stande in doubt therof that seriouslie peruse doctor Iewel the famous and worthie bishop of Saris burie against Doctor Harding Doctor VVhitgift the most reverend learned and vertuous arch bishop of Canterburie against M. Cartwright Doctor Cooper the reverend bishop of winchester against the Martinistes Doctor Reinolds Doctor Seravia Doctor Sutliue and others The second Conclusion THE Protestants although they speake and thinke reverentlie of the ancient fathers yet doe they neither repute their works of equal authoritie with the holie Scriptures neither to be free from all errours and imperfections wherein they nothing at all swerve from the modest estimation which the said holie fathers had euer of themselves For proofe of this conclusion S. Augustine writeth in this maner Ego solis eis scriptur arū libris qui iam canonici appellantur hunc timorem honorem didici deferre vt nullum eorum auctorem scribendo aliquiderrasse firmissime credam alios autem it a lego vt quantalibet sanctitate doctrinaque praepolleant non ideo verum putem quia ipsi it a censuerunt sed quia mihi velper illos auctores canonicos vel probabili ratione quod a veritate non abhorreat per suadere potuerunt I haue learned to give this feare and honour to those onely books of scripture which are called canonical that I firmly beleeue no author thereof to have erred in anie point but yet I read others so that how holie or learned soever they be I do not by by thinke it true because they say so but because they perswade me by those canonicall writers or by probable reason that that is true they say And in another place the same saint Augustine hath these wordes Ego huius epistolae authoritate non teneor quòd liter as Cypriani vt canonicas non habeo sed eas ex canonicis considero quod in eis divinarum scripturarum auctoritati congruit cum laude eius accipio quòd autem non congruit cum pace eius respuo I am not bound to the authoritie of this epistle because I take not Ciprian his writings for canonicall but consider them by the canonicall and what I finde in them agreeable to holy writ that with his praise do I receiue but what is dissonāt that with his favour I reiect And againe hee saith of him selfe in this maner Negare non possum nec debeo sicut in ipsis maioribus it a multa esse in tam multis opusculis meis quae possunt iusto iudicio et nulla
all For first those for whome Iudas offred sacrifice prayer could not be holpen therwith because as the text recordeth they perished for their secretidolatry so saith the Glosse also and consequently Iudas erred grosly in praying and sacrificing for them and the author of the booke likewise in commēding Iudas his fact wherupon it followeth necessarily that the writer was not directed by the holy ghost because he concluded prayer for the dead upō a notorious known fact condēned by the scriptures Secondly this booke saith that the Iewes were led captives into Persia but they were translated indeed not into Persia but into Babylon as their owne Lyranus doth testifie Thirdly the second book saith that Iudas with others wrote their epistle to Aristobolus in the 188 yere but the first book affirmeth Iudas to be dead in the yere 152 so that he must perforce write his epistle 36 yeres after his death Fourthly the first book saith that Antiochus died in Babylon in his bed for sorow but the second book avoucheth that he was slaine in the tēple of Nannea Fiftly because the author of the books of Machabes desireth pardō if any thing be done amisse These be his words Si bene ut historiae competit hoc et ipse velim si autem minus dignè concedendumest mihi If I haue done well and as is decent for the historie that is my desire but if not worthily I must craue pardon And doubtlesse he that writeth by the direction of the holy ghost needeth no pardon at all Sixtly the wilfull murder of Razias is there commended which commendation can not proceed from the holy ghost Seventhly the authour of the Macchabees doeth onely conclude praying for the dead because Iudas offered sacrifice for the dead VVhich general illation vpon a particuler fact is not good in popish maner of proceeding For as their Maxime saith which is true indeede Privilegium paucorum non facit legem communem The privilege of a fewe can not establish a generall law neither will it helpe the papistes to say that saint Augustine and others alleaged this booke For so saint Paul alleaged the testimonies of Ethnickes Epimenides Menander and Aratus and popish divines alleage now and then Esops Fables But in what maner to what end S. Augustine alleaged this book I have shewed out of Augustine alreadie Neither yet will it helpe to say which some repute for a great argument that this booke is in the corps of the Bible For so is the fourth booke of Esdras within the corps of the bible yet doe the papistes themselves repute it no better then a fable yea which is more to be noted they will not haue the last end of the Lords praier to be canonicall albeit it be found in the greeke originall and placed in the corpse of the bible For the great popish linguist Benedictus Arias Montanus telleth the reader in his observation vpō that place that it is not of the text though he can not denie it to be in the greeke first originall To conclude neither did Iudas pray himselfe neither did he will others to pray for remission of sinnes unto the dead neither is it flatly so said in the Greeke copie neither did hee offer sacrifice for the sinnes of the dead but for the resurrection of the body vnderstanding by sinne the death and corruption of the bodie which proceedeth of sinne and followeth the same VVhich my interpretation may be gathered out of these wordes of the text it selfe Bene religiose de resurrectione cogitans Thinking well and religiously of tbe dead And therefore is the illation of the popish latine translation so highly commended and strictly commanded by the synod of Trent vaine frivolous and foolish He that penned the storie hath without all rime and reason infarced the same because no such conclusion can be truly gathered of Iudas his oblation and fact The Corollarie FIrst therefore since there is no purgatorie but Christs blood Secondly since after this life there is no place for merite or satisfaction Thirdly since the booke of Machabees is not Canonicall 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 sixt Motive The VIII CHAP. Of dissention amongest the Papistes ALthough nothing is more common with the Papistes then to charge protestants with dissention yet is it their owne peculiar badge as will appeare by due examination thereof The first article of dissention THe first erection of the English seminarie at Rome began with dissention betweene the students on the one part and Master Morice the VVelsh-man on the other part This Morice was appointed the rectour of the seminarie with whome tooke part doctor Lewes an other VVelsh-man who was Arch-deacon to the Arch-bishop of Cambrey and referendarie to the Pope at that time and also Cardinall Morone then the protectour of the English nation With the scholers tooke part the close and politike Iesuites who would seeme to doe nothing in the matter openly but in deede did all in all secretly For the space of some daies in which time the matter was hotely handled on both sides daily sutes being made and supplications exhibited unto his holinesse the Cardinall prevailed and the pope discharged the schollers But the Iesuites laboured so forcibly yet covertly that within three daies notwithstanding all the means that the Cardinall did and could make the schollers were againe restored to their places For Toledo the Iesuite was commaunded by the generall of their societie to fall prostrate on his knees before the popes holinesse and there to make a pitifull lamentation for the overthrowe of England that is forsooth that now were reiected the finest wittes the most towarde youthes the seed of poperie and the onely hope of the English nation who now exiled for zeale in religion and come to be his popish vassals must either be trained up in papistrie after the Iesuiticall maner or els should England never be reclaimed world without end VVhich sweete narration no sooner sounded in the popes eares but he commanded the schollers to be received into the Colledge againe And shortly after by Iesuiticall pollicie Master Morice was officiperda and a Iesuite made rectour in his place This dissention still continueth in that seminarie as in which have bene foure or five to speake of the least notorious combattes or endeavours betweene the rectour and the students who should expulse ech other And sometime the rectour hath so prevailed by pollicie that some fewe haue bene dismissed and other-somtime the generall of the Iesuites hath bin glad to change the rector so to appease the dissention The like agreement is amongst the papistes at home here in England for I pray you did not their holy confessor M. Sherewood even in the time of his bondes for poperie murder his brother
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.
to be wished I haue charitably and faithfully penned it principally and chiefly for thy sake And I nothing doubt but through the power of God it will so sufficiently perswade thee to use the ordinary meanes of thy salvation that is humbly to read the holy scriptures which hath not heretofore bene thy custome diligently to frequent godly sermons which are nowe common in this Realme God be thanked and often to conferre with zealous preachers for thy better instruction and sound confirmation as thou wilt shortly be a greater enemy to popery then thou wast before a friend thereunto For in this small volume thou shalt perceive evidently that not only popish monkes fryers and Iesuites but also their schoolemen their Summists their Canonistes their Thomistes their Scotists their Abbots their Byshops their Archbishoppes their Cardinals yea and their greatest popes themselues haue all in their domesticall dissentions and ciuill warres so battered and made equall with the ground the bulwarkes of their popery as no forraine enemy shall henceforth need either to stand in feare of their fortresses or to make assaults against the same So surceasing to speak of their muttering upon beads their praiers in straunge tongues their consecrations of bells Churches altars chalices patines corporals copes vestments albes girdles tunicles chesibles miters their exorcismes or incantations ouer oyles chrismes ashes palmes candles salt water bread their sacrificing upon such altars in such Churches before such relikes to which their sacrifices such sanctimony and merits are ascribed as that seminary is deemed best disposed for English long intended invasion who hath occupied himselfe most busily in that their superstitious kind of doting their reservations of their bread-gods often putrified and now and then of myse devoured their idolatricall adoration of reliques especially of their so termed vultus sanctus surceasing I say from speaking of these and like popish deliraments and instantly wishing thy christian conversion in Christ Iesus I bid thee heartily fare-well The names of the auncient writers and holie fathers alledged in the treatise follovving DIonysius Areopagita Irenaeus Tertullianus Origenes Cyprianus Iustinus Lactantius Athanasius Hilarius Eusebius Caesariensis Basilius Ambrosius Hieronymus Augustinus Chrysostomus Beda Euthymius Ruffinus Platina The names of popish vvriters alledged in this volume who all are of great estimation amongest the papistes and highlie renowmed in the church of Rome Popes or Bishops of Rome Clemens Gregorius magnus Adrianus Innocentius Cardinalles to the popes or Bishops of Rome Caietanus Turrecremata These were popish archbishops of great learning Antonius Panormitanus Popish Bishops excellentlie wel learned Ioannes Roffensis Ambrosius Catharinus Melchior Canus Popish Abbots Rupertus Bernardus Popish Canonistes Gratianus Angelus Navarrus Covarruvias Popish summistes Sylvester Fumus These were popish monkes or Popish friers Alphonsus Victoria Dionys. Carth. Carranza Ioseph Ang. Bellarminus Popish scholemen Lombardus Albertus Alensis Richardus Bonaventura Aquinas Durandus Dom. Soto Paludanus Mayro Popish writers who though they were not equal in dignitie yet not inferiour in learning to the rest Lyranus Gersonus Almaynus Cusanus Abulensis Viguerius Snoygoudanus Burgensis Ben. Arias Matthias Thoring Ioan. de Combis Bryto These were popish Synodes Conc. Constantinopolitanum 6. Conc. Constantinop 8. Conc. Basiliense Conc. Lateranense 1. Conc. Later 2. Conc. Tridentinum Catholike Councels Concilium Nicaenum Conc. Chalcedonense Popish constitutions or bookes equall with popish synodes Decreta Decretalia Liber sextus Missale Romanum Popish commentaries of great accompt in the Romish Church Glossa decretalium Glossa decretorum Glossa ordinaria Glossa interlinialis THE FIRST BOOKE CONTEINING CERTAINE preambles for the better satisfaction of the simplie seduced Papistes as also that the motyues in the other booke following may be read with greater profite The first Preamble IN the church of Rome for many yeares together were learned and godly byshops vvho lived orderly preached the vvord of God sincerely and fed their flocke carefully but in successe of time by litle and litle the Romish bishops did degenerat from the godly life and holie doctrine of their auncestors and became vvolues vnto their flocks tirants vnto the vvorld This is prooved at large by the testimonies of approved popish doctors in the second booke and third chapter in the 1. 2. 3. 4. 5. conclusions The great popish scholeman and Spanish Frier Victoria vvriteth in this manner by litle and litle not all at once vve vvere brought to this in ordinat course and to this so miserable state that novv vve are neither able to endure our griefs nor such remedies as the church of Rome assigneth for the same but if vve had this day such good bishops or Popes as Clemens Linus and Sylvester vvere then might vvee commit all things safely vnto them but alas to say the best of them because I vvould not vvillingly reproove them the Popes novv are farre inferiours to the auncient bishops of Rome Read Victoria his ovvne vvordes in the fourth conclusion of the fift chapter in vvhich chapter the reader shall find much other vvorthie matter to the like effect as that the dissolute practise of the church of Rome is novv so intollerable that the vvorld is not able to endure it that not onely the simple sort but even the best of all are greatlie scandalized therevvith that none seeke for dispensations vvhether it be for mariages or for irregularities or for spirituall benefices but they roundlie obteine their suites that not so manie keepe the lavve as are dispensed to breake the lavv adde hereunto the seventh preamble for more perspicuitie The 2. Preamble BLinde Byardes that neither had anie thing neither knevv anie thing desirous to speake placentia and to flatter the Popes for their ovvne preferment began to vvrite glosses vpon the popish lavve and therein to ascribe lordlie and more then royall titles to the Pope so doubtles saith their religious Frier Victoria Reade his vvordes in the sixt chapter and third conclusion So then through ignorance and povertie our holie father aspired to his tyrannie The 3. Preamble THe Pope hath no povver coactive over anie king but is the Emperours subiect and ovveth him obedience Pope Gregorie surnamed the great doth confesse no lesse read the sixt Chapter The 4. Preamble POpe Iohn vvas enforced to recant his false doctrine before the king and the learned at Paris Read the third chapter and the fift conclusion ergo Peters faith failed in the Pope The 5. Preamble THe Pope in S. Cyprians time vvas esteemed but as fellovv and companion to other bishops for vvhich cause S. Cyprian contemned his opinion and reiected his determination though set dovvne by the consent of a provinciall councell vvhich doubtles S. Cyprian vvould never have done if hee had acknovvledged or graunted anie such authoritie to the Pope as the Pope this day chalengeth to himselfe Nay S. Cyprian thought himselfe everie vvay the Popes equall and the African counsel to be of as good authoritie as the Italian or Romish sinode and therfore reprooved the
estimation in that their Latine vulgata edition vvhich their tridentine councell hath most straitlie charged all chistendome to observe as all papistes now a daies repute the same a stable bulwarke for their purgatorie the wordes are these sancta ergo salubris est cogitatio pro defunctis exorare vt à peccatis solvantur it is therefore a good and godlie consideration to pray for the dead that they may bee cleansed from their sinnes these wordes are so plaine and so easie as not onelie the vvhole church but my lord Bishop yea and euerie scholer that but meanlie knoweth the latine tongue must needes vnderstand the same And consequentlie must needes knovv purgatorie by them if hee can vse anie discourse at all as my lord of Rochester could doe right well vpon these observations then I inferre first that the church of Rome not knowing purgatorie for manie yeares after she had received the scriptures in which purgatorie was so plainlie and effectuallie conteined as they now graunt did not repute the bookes of Machabees for canonicall scriptures and consequentlie did not beleeue purgatorie mentioned therein For this indeed is most true of the old and good church of Rome as Roffensis hath proved against his vvill I inferre secondlie that the church of God never had or can haue other scriptures or other faith then the apostles had and beleeved in their time For the latter church neuer had nor ever shall haue authoritie to coine anie new scriptures or nevv faith The church of Rome therefore taught most wicked doctrine in my L. Bishops time vvhich he well perceiued and acknowledged in his ovvne conscience or els was in that point infatuated become a verie foole according to this saying of the Gospel Confiteor tibi pater domine coeli terrae quia abscondisti haec à sapientibus prudentibus revelasti ea parvulis I giue thee thankes O Father Lord of heaven and earth because thou hast hid these things from the wise and men of vnderstanding and reuealed them vnto babes The 8. Preamble ALbeit the papistes doe reproue others bitterlie when they reiect some authotities though vpon important and grounded reasons yet themselves with all libertie reiect contemne authorities at their pleasures They reiect the fourth booke of Esaias as Bellarminus confesseth They reiect the last clause of the Lords praier as Arius Montanus witnesseth They reiect the 65. canon of the Apostles as graunteth Bellarminus in these wordes Respondeo canonem istum supposititium videri solum n. quinquaginta canones apostolorum ecclesia recipit I answere that this canon is a counterfaite for the church of Rome receiveth onelie 50. canons of the apostles Marke gentle reader that this canon reproveth the practise of the Church of Rome and so the church si dijs placet will not receiue it They reiect the sixt generall councell because forsooth it prescribeth limits to the bishop of Rome and denieth his vsurped iurisdiction That they reiect this solemne and vniuersall councel Bellarminus auoucheth stoutlie but pope Adrian reputed a most graue vvriter by the learned papists received and reverenced the said councell for these are his vvords cited in their ovvne canon lavve Sextam synodum sanctā cum om nibus canonibus suis recipio I receiue the sixt holie synode vvith all the canons thereof Loe the Pope himselfe and their ovvne canon lavv confirme this councel to be of good autoritie Reade the next chapter in the said canon lavy for there is large matter vttered for the approbation of the same They reiect that part of the councell of Constance vvhich Pope Martin vvould not allovv And vvhy vvould not hee allovv that part as vvell as he approued the other parts because for sooth it denieth the Popes authoritie to be aboue the councel but because I vvill not rip vp popish licentious libertie to the bottome I vvill rest vvith recitall of that onelie libertie vvhich Bellarminus vseth in defense of popish masse these are his vvordes Porro epistolae duae quae circumferuntur de hac re Damasi ad Hieronymum Hieronymi ad Damasum supposititiae sunt Furthermore the tvvo epistles vvhich are carried about of Damasus to Hierome and of Hierome to Damasus are counterfaite But the absurdest Epistles Canons and vvritinges that euer vvere or can be are verie authentical vvith them and most currant so they make for our holie father the pope his vsurped iurisdiction For proofe of this point I vvil content my selfe vvith tvvo examples for brevitie sake For by them and the disproofe thereof the reader may haue a sufficient coniecture of the rest The former example is taken out of S. Clements epistle to S. Iames. in this and the other epistles follovving put forth in the name of S. Clement is commended vnto vs auricular confession the sacrifice of the masse the subiection of kinges to bishops the primacie of S. Peter and such like for vvhich respectes the said epistles are currant and authenticall amongst the papistes but magna est veritas praevalet great is the truth and it preuaileth for the verie vvordes of the epistle betray and bevvray the same and make it manifest vnto all the world that it is a counterfait These therefore are the vvordes Clemens Iacobo domino episcopo episcoporum regenti Hebraeorum sanctam ecclesiam Hirosolymis sed omnes ecclesias quae vbique Dei providētia fundatae sunt cum patribus diaconibus caeteris omnibus patribus pax tibi sit semper Clement to lord Iames the bishop of bishops that governeth the holy church of the Hebrevves at Hierusalem as also that governeth all churches founded by Gods providēce throughout the vvorld vvith the fathers and deacons and all other fathers peace be to thee alvvaie Novv gentle reader thou hast heard the vvords and so beholdest no doubt the vanitie thereof for if S. Iames vvere not only bishop of Hierusalem but the bishop of bishops and the governor of all Churches in the christian vvorld as this epistle affirmeth then doubtles vvas S. Iames the pope and supreme head of the church not S. Peter and yet doth the selfe same epistle avouch that S. Peter vvas the head of the church and that S. Peter lying sicke in his bed called S. Clement vnto him and told him that his houre of death vvas at hand and that therefore he appointed the said Clement to be his successour and to sit in his chaire at Rome But S. Iames succeeded Christ himselfe at Hierusalem vvho vvas indeede the head of holie Church and therefore S. Iames should rather be Pope then S. Clement if there vvere indeed anie such pope at all the latter example is taken out of that vvorke vvhich is fathered vpon S. Augustine of true and false repentance vvhich booke because it seemeth to approove confession of sinnes to priests is good and authenticall vvith papistes but as God vvould haue it the selfe
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
the lawe eternall is that it is sinue to transgresse the rule And this is the common opinion as I haue proved out of Iosephus Angles Neither will it helpe the papistes to say as the Thomistes doe that veniall sins are praeter non contra legem besides the law but not against the law 1 First because saint Augustine defineth sinne generallie to be a gainst the law of God writing in this manner Peccatum est dictum vel factum vel concupitum contra legem aeternam dei Sinne is a saying or doing or coveting against Gods eternall lawe Secondly because as Iosephus Angles their owne doctor saith everie venial sinne is against right reason and to doe against right reason is to doe against the law of nature which commaundeth not to depart from the rule of right reason 3 Thirdly because we must give an accompt of euerie idle word in the general day of iudgement as Christ himselfe telleth vs for no-other end doubtlesse must this accompt be made but onely because everie idle word is against the law of God This the papistes can never denie and yet must they likewise confesse that idle wordes bee those sinnes which they tearme venialles and consequently that veniall sinnes be against the lawe of God Secondly that no mortall sinne can be forgiven in purgatorie is confessed of all papistes without contradiction Thus writeth Bellarminus Manet vltima sententia vera catholica purgatorium pro ijs tantum esse qui cum venialib culpis moriuntur rur sum pro illis qui decedunt cum reatupaenae culpis iam remissis The true and catholike opinion remaineth that purgatorie is only for those that die with veniall sinnes and againe for those that die with the guilt of sinne after their sinnes bee forgiven And with Bellarminus doe all other papistes agree that such as die in mortall sinne goe incontinently to hel Thirdly that sundrie having venial sinnes abide the paines of purgatorie appeareth by Bellarminus his wordes before alleaged and by Dominicus So to in these wordes Qui dixerit verbum contra spiritum sanctum nō remittetur ei in hoc seculo neque in futuro Vbi Gregorius lib. 4. di alogorum adnotavit aliqua leuia peccata remitti in futuro seculo per ignem purgationis He that shall blaspheme the holie Ghost shall neither be forgiven in this vvorld neither in the vvosld to come In vvhich place Gregorius pope of Rome noted certaine light sinnes to be forgiven in the world to come by the fire of purgation And their Aquinas saith thus Secundum enim quod peccata venialia sunt maioris vel minoris adhaerentiae vel gravitatis citius vel tardius per ignem purgantur For veniall sinnes are purged by fire sooner or latter according to their greater or lesser adherence or gravitie And for a full accomplishment of this conclusion Iosephus Angles vttereth the great perplexitie of papistes concerning this their purgative imagination These are his vvords Quo igitur modo remittuntur venialia in purgatorio varij sunt modi dicendi Scotus dicit in instanti mortis idest in primo non esse hominis propter merita quae homo habuit in vita Dur andus dicit remitti quoad culpam in purgatorio propter displicentiam quam habent illic animae venialium cum sint in charitate Soto asserit remitti quoad culpā in purgatorio propter actum chariiatis continuam patientiam quam dum cruciantur habent Hovv then are veniall sinnes forgiven in purgatorie diverse hold diversly Scotus saith they are forgiven in the instant of death that is vvhen man first beginneth not to be by reason of his merits in his life time Durand saith the fault is remitted in purgatorie for the displicence of venials vvhich the soules haue in that place and that because they be in charity Soto saith the sinne is remitted in purgatorie for the act of charitie and continuall patience vvhich they have in ther torments VVhom vvill not this discordant theologie vtterly dissvvade from papistrie The sixt Conclusion THe booke of Machabees which is the sole and onely foundation of popish purgatorie is of no force at all to establish the same This conclusion shalbe evidently prooved when I shall effectually disproove the authoritie of the said booke of Machabees wherewith many have a long time beene most miserably seduced Marke therefore my discourse herein To prove that the 2. book of Machabees out of which prayer and sacrifice for the dead and consequently purgatory is gathered is not Canonicall that is not penned by the assistance of the holy ghost I say first that it is not in the canon of the Hebrewes neither did the Iewes or Hebrewes at any time repute it as a part of holy divine scripture This S. Hierome witnesseth in these wordes Sicut ergo Iudith Tobiae Machabaeorum libros legit quidem Ecclesia sedinter Canonicas scripturas non recipit sic haec duo volumina legit ad aedificationem plebis non ad authoritatem Ecclesiasticorum dogmatum confirmandam As therefore the Church readeth the bookes of Iudith of Toby and of the Machabees but receiveth them not amongst the Canonicall scriptures so doth it read also these 2. volumes for edification of the people but not to confirme any Ecclesiasticall doctrine S. Cyprian hath the very same wordes in effect in Symb. expositione S. Augustine doth testifie the same when he thus writeth Hanc scripturam quae appellatur Machabaeorum non habent Iudaei sicut legem prophetas Psalmos quibus dominus testimonium perhibet tanquam testibus suis dicens oportebat impleri omnia quae scripta sunt in lege Prophetis in Psalmis de me Sedrecepta est ab Ecclesia non inutiliter si sobriè legatur vel audiatur maximè propter illos Machabaeos qui pro Dei lege sicut veri martyres à per secutoribus tam indigna atque horrenda perpessi sunt This scripture which is of the Machabees the Iewes repute not as they do the law the Prophets Psalmes to which the Lord gave testimonie as to his witnesses saying It behoved all things to be fulfilled which are written in the law in the Prophets and Psalmes of me but it is received of the Church not without profite if it bee read or heard soberly especially for those Machabees who for the lawe of God as true martyrs suffred of their persecutors so unworthy horrible torments And their owne deare fryer Bryton telleth vs that neither is it knowne who was the author of these bookes neither did the east Church ever receive them I say secondly that this second booke out of which purgatorie is collected was never in Hebrew and consequently never authenticall among the Iewes I say thirdly that many things found affirmed in the bookes of Machabees proove the same to be of no credit at
of the Church all the Churches of Asia together with others adioyning and very bitterly inveigheth against them by his letters Which fact of Victor Irenaeus and other Bishops sharpely reprooved in their letters to the said Victor Which thing Ruffinus plainely testifieth in these words Sed hoc non omnibus placebat Episcopis quin potius è contrario scribentes ei iubebant vt magis quae pacis sunt ageret concordiae atque vnanimitati studeret denique extant ipsorum literae quibus asperius obiurgant victorem velut invtiliter ecclesiae commodis consulentem Yet this his dealing pleased not all Bishops but contrariwise they wrote vnto him bidding him to practise rather that belonged to peace and to studie for concord and vnitie Finally their letters are also extant in the which they sharpely chide Victor as one that respected vnprofitably the good of the Church Thus saith Ruffinus In like manner though with more modestie dissented Anicetus an other bishop of Rome from S. Polycarpe bishop of Smyrna Of which variance thus writeth Eusebius Neque tamen Anicetus Polycarpo poterat persuadere vt suum observandi morem deponeret neque Polycarpus Aniceto persuasit vt consuetudinem Asiaticam vllo modo observaret Neither could Polycarpus perswade Anicetus to keepe the custome and tradition of Asia Now gentle Reader what neede more to be said for the vncertentie of traditions 1 For first these Bishops that thought thus diversly of traditions lived within one hundred yeeres of Christ at what time the Church was in good estate and stained with very few or no corruptions at all 2 Secondly the one side doubtles was seduced with false traditions 3 Thirdly S. Polycarpe and other holy bishops of that age made no more account of the bishop of Rome his opinion or authoritie then of an other mans 4 Fourthly they were so farre from acknowledging him to be the supreame head of the Church that they all reputed them selves his equals and controlled him as sharply for his doctrine as S. Paul reprooved S. Peter for his conversation 5 Fiftly if S. Polycarpe had cause in his time beeing the flourishing age of the Church to doubt of Romish traditions much more have we cause in these latter daies to stand in doubt thereof For now hath iniquitie the vpper hande nowe are corruptions more frequent no we doe errours in every place more abound Let vs therefore follow S. Augustines advise let vs admit nothing rashly let vs examine all doubtfull traditions and doctrines by the touchstone of veritie the holy Scriptures And least any man thinke S. Augustine to be of another minde these are his owne expresse wordes Non audiamus haec dico haec dicis sed audiamus haec dicit dominus sunt certe libri dominici quorum ant horitati vtrique consentimus vtrique credimus vtrique servimus ibi quaeramus ecclesiam ibi discutiamus causam nostram Let vs not heare I say this thou saiest that but let vs heare this saith the Lord for our Lord hath bookes whose authoritie we both admit we both beleeve we both obey let vs there seeke the Church let vs there decide our cause But what neede many words For either popish vnwritten traditions are repugnant to the Scriptures or consonant to the same If they be repugnant then is there great reason to reiect them if they be consonant that must be tried by comparing them to the Scriptures which is the conclusion I defend But the Papists perceiving them selves to be convinced by the Scriptures tell vs plainly that they must have their cause tried by other meanes For so writeth my L. of Rochester in these expresse tearmes Contendentibus itaque nobiscum haereiic is nos alio subsidio nostram oportet tueri causam quam Scripturae sacrae When therefore heretikes he meaneth all not Papists dispute with vs we must vse other helpe in defense of our cause then the Scripture Loe they dare not be tryed by the Scripture Which if a papist had not spoken who would haue beleeved it The Corollarie FIrst therefore since the written Word conteineth in it selfe every thing necessarie for our salvation secondly since no traditions are to be admitted but such as are consonant to the holy Scripture thirdly since Papists load vs with huge numbers of traditions without warrant of the written word fourthly since popish traditions were in old time most doubtfull and vncerten I conclude that it is a sufficient motive for me to renounce the Romish religion as false erroneous and pernicious doctrine Thus much of the ninth Motive CHAP. ix Of Popish auricular confession ALthough popish doctours doe wonderfully magnifie their auricular confession perswading the vulgar sort that they can not attaine salvation without the same yet is it in deede a meere invention of man the bitter torment of conscience and the readie way to desperation For manifest probation whereof I proceede in this manner The first Conclusion ALL Christians must confesse their sinnes to God with internall contrition of heart with full purpose to amend their lives and with stedfast hope of remission by the mercie of God through the merites of Christ his Sonne our sweete redeemer Of this kinde of confession the Scripture speaketh abundantly Delictum meum cognitum tibi feci iniustitiam meam non abscondi dixi confitebor adversum me iniustitiam meam domino tu remisisti impietatem peccati mei I have made my sinne knowne vnto thee and mine iniustice I have not hid I said I will confesse to the Lord my iniustice against my selfe and thou hast forgiven the impietie of my sinne Qui abscondit scelera sua non dirigetur quiautem confessus fuerit reliquerit ea misericordiam consequetur He that hideth his offenses shall not be directed but who shall confesse and forsake his sinnes shall attaine mercie Sidixerimus quoniā peccatum non habemus ipsi nos seducimus veritas in nobis non est si confiteamur peccata nostra fidelis est iustus vt remittat nobis peccata nostra If we say we haue no sinne we deceiue our selues and the truth is not in vs but if we confesse our sinnes c. That this confession must be ioyned with hope of remission S. Chrysostome teacheth in these words Quid proderunt lachrymae confessio sinulla adsit abolitionis fiducia What shal teares confession availe if there be no hope of forgivenes And that we must adde herevnto amendment of life S. Hilarie teacheth vs when he saith Quid aliud est confessio erroris quam confessio desinendi ab errore What other thing is the confession of errour then to confesse that we will forsake errour So then when we be wayle our sinnes confesse them and purpose to amend our former lives with stedfast hope of Gods mercie through attonement made in Christes bloode wee shall doubtlesse have remission of our sinnes Then though our
with traditions of men and consequentlie that we must reiect and renounce the pope and all the rable of popish cleargie-men as who do either not deliver the word of God at all or at least so mingled so pestered so corrupted so adulterated with mans traditions as no part there of remaineth sound pure and intire It then standeth vs vpon to employ our whole care studie and industrie that we may liue secure from the leaven of these Pharisees that is of these popes and popish vassalles who in steede of christian doctrine doe hypocriticallie deliver vnto vs yea with threats of fire and faggot enforce vpon vs the present poison of our soules For if he that sitteth in Peters chaire be Antichrist as vvitnesseth their owne Bernard if the bishops of Rome have written in their thighes the king of kinges and Lord of Lords as their Gerson avoucheth if all power asvvell civill as ecclesiasticall be chalenged of popes as their Silvester affirmeth if popes can place and displace kinges and Emperours and dispossesse them of their regalities and royall seats as their Iesuit Bellarmine boasteth if the bishops of Rome be as farre above kinges in auctoritie as is the Sunne above the Moone in excellencie as pope Gregorie teacheth if no king can draw the sword against any of his subiects being cleargie-men without the popes good licence and favour as the said Gregorie telleth vs if the pope bee taken to be greater then any king by seaven and fourtie fold as the popish glosse proclaimeth nay if the pope applie the substantial parts of one subiect to another if the pope take vpon him to make of nothing somthing as affirmeth another glosse then doubtles doth it necessarilie follow that if the pope be not that Antichrist whereof S. Paul speaketh to the Thessalonians yet is he perforce that Antichrist where of Saint Iohn writeth in these wordes Omnis spiritus qui solvit Iesum ex Deo non est hic est antichristus de quo audistis quoniam venit iam in mundo est Everie spirit that dissolveth Iesus is not of God and this is Antichrist of whom you haue heard that he is alreadie come and is even now in the world For not onely they dissolve Iesus that denie his divinity or his humanitie or the hypostaticall vnion of the same but they also that derogate in anie point from the office auctoritie and power of Christ who is our eternal king our head our prophet our priest and in like maner all they that by any meanes depresse or obscure the same as doe the papistes in innumerable particulars to wit in their reall inherent iustice in their condigne merites of workes in their congruent dispositions in their massing sacrifice in their carnall presence in their accidents without subiectes in their lordlie papall primacie in their purgatorie-purifications in their satisfactorie supplements in their disholie supererogations in their pharisaical flagellations in many other like superstitiōs fondly reputed holines these things are partly proved already but more fully exactly throughout the whole discourse following pervse it therfore gētle reader willingly marke it attentively iudge of it friendly condemne nothing rashly revolve the authorities seriously approove the trueth constantly reiect falshood zealously and if thou shalt perceiue thyselfe to reape any spirituall commoditie by this my labour then vouchsafe to commend me in thy heartie praiers to the father of all mercie to vvhom vvith the sonne and the holie ghost be all honour povver glorie and dominion novv and evermore Amen The preface speciall to the simply seduced Papistes LIke as the soule surmounteth the body in originall dignity so doe the diseases of the soule exceed the diseases of the body in all impiety And consequently greater consideratiō ought to be had in providing remedies for the soule then for the body Neverthelesse so it is that none will or can in deed provide a remedy for that sore whereof he hath no feeling or intelligence at all In regard whereof especially because papistry is of papistes reputed no disease or sore I haue imployed that small talent which God of his meere mercy hath bestowed on me to the end that all papistes who shall seriously peruse this my briefe discourse may with all facilitie perceiue such to be grievous diseases of the soule as heretofore they deemed to be none But as they that are ignorant of their disease neither doe nor can provide a soveraigne remedie for the same in like manner neither can they at any time be perfectly cured who though they knowe both the disease and the medicine for the same yet will they not apply that medecine vnto their sore Euen so in the subiect matter that papist who will not once read this short volume which unfoldeth the abomination and manifold deformities of popery and that by most lively and euident demonstration deduced out of the bowels of popery it selfe must perforce still remaine in the agonie of his said disease Againe if any papist shall read it but with a resolved mind to contradict it and so either rashly to contemne it or without iust triall to discredit it Such a papist as many I feare will be found by sinister perswasion of seditious seminaries can not for want of due application attaine the expected effect otherwise correspondent thereunto And that thou beloued papist whosoeuer thou art maist with more alacrity read this little booke I do assure thee that my proceeding in the discovery of popish superstitions vanities enormities falshoods dissentions errours heresies and blasphemies is such and so sincere as upon a salvo conducto as they tearm it granted from any king christian and license procured of my gracious dread soveraigne I am and will be most willing to repaire into any province in Christendom there to give an account and to make triall of the same Let therefore no popish censurers comminations or excommunications terrifie thee from beholding the dangerous wounds of thy soule Let no sinister perswasions of such as are wedded to their own imaginations disswade thee from the reading of this discourse Let no wilfull conceit so take place in thine heart as thou wilt rashly condemne it before thou make due triall therof Call to mind for Iesus Christ his sake and for the salvation of thine owne soule that thou art not this day more zealously affected to Popery then I my selfe was of late yeres Adde hereunto for Gods loue that the perfect and exact knowledge of poperie which I haue attained by Gods grace and painfull studie hath so lively set before mine eyes the popish enormities superstitions absurdities errours impieties and blasphemies as upon the due consideration thereof I could not but loath detest and abhorre all papistry and stand at open defiance with the same Especially because at length I perfitly understood that papistry in all ages had civill warres against it self Which thing is made so cleare and manifest by this little book as more shall not need