sin that England is deeply guilty of If we compare this Land with other Nations and Churches we shall find our Portion to be like that of the First born double to what any of our Brethren in other Kingdomes have enjoyed What blessing is it that deserves to be stiled matchlesse transcendent glorious which God hath not conferr'd upon us If Peace be it we have had it if Plenty we have had it if Victory we have had it if the Gospel we have have had it Our implacable Enemies of Rome have attempted all wayes that wit or malice could invent to deprive us of what is and ought to be most dear unto us and bring upon us the heavy Yoke of Popish Tyranny and Superstitions which neither we nor our Fathers were able to bear If cursing could have done it what a miserable and forlorn People had we been at this day How often hath Balack sent to Balaam come curse Israel come defy England and how often hath that Balaam cursed our Israel We have heard of his Anniversarie Anathema's wherein this Church and State have been struck with the thunder and lightning of his Papal curse But the curse causlesse saith Solomon shall not come And we may say to England as Moses did to Israel concerning Balaams curse Deut 23. 5. Neverthelesse the Lord thy God would not hearken unto Balaam but the Lord thy God turned the curse into a blessing unto thee because the Lord thy God loved thee And if power and policy could have done it we had been a wretched and ruin'd people long ago witnesse the Spanish Armado and the Gun-powder-Plot These Archers of Rome have sorely grieved us and shot at us and hated us But our Bow hath abode in strength and the arms of our hands have been made strong by the hands of the mighty God of Jacob. Gen 49 23 24. O but how sadly have we abused these signal mercies and deliverances How is that mercy of mercies sleighted by us nay a burden to us which should be prized above all the endearments of this world I mean the Gospel of salvation How have we wasted these mercies as the Prodigal did his Portion upon our lusts and filthinesse we have strengthen'd our hands by them in rebellion against the Author of them Not onely the banks of Religion but Cavility too are broken down Whereas 't is usually said that ill manners produce good lawes we have reverst the Aphorisme and the good precepts of our Religion have introduced the most corrupt manners Our holy Faith which like a foundation should support good works hath like a Gulfe swallowed them up And so universal a depravation is there amongst us that we have scorce any thing left to distinguish us from the most barbarous people but a better â—ame and worse vices How many give no other demonstration of their belief of a Deity than their Oaths and blasphemies and in stead of calling unto mercy to save them their ordinary prayer is God damne them How many think it a â—iece of gallantry to scoffe at Religion â—â—oll upon God and make sport with his lawes In aword how many think it an argument of judgment to be above the follies of Conscience and the height of courage to defy Heaven and outdare the Almighty O tell it not in Gath nor publish it in the streets of Aâ—kelon that a people whom God hath so signally own'd and miraculously delivered should thus requite the Lord. How justly may we expect some remarkable judgments as the product of these monstrous impieties and that if we consider that sins against mercy are committed against a darling attribute of God which of all others he most delights to reveal and make known to the Sons of men Now the more any sin is injurious to this attribute of mercy the more black it must needs be No darknesse is more formidable than that of an Eclipse which assaults the very Vessels of light no taste more unsavory than that of sweet things when corrupted even so no sinne more hideous than that which would darken the brightnesse of Gods love and corrupt the sweetnesse of his mercy and therefore none more provoking to wrath and jealousie To conclude let us not frantickly defie that omnipotency which we are not able to resist nor despise that goodnesse which is our only refuge but since it hath pleased God in wrath to remember mercy let us transcribe his Copy and be as kinde to our selves as he hath been to us O that we may take pattern from Niniveh cry and cry mightily unto God joyn humiliation to our prayers and reformation to both And could we be perswaded to doe this with the same sincerity and universality we might hope with the same successe Would all who have brought their firebrands bring also their teares it might secure us such a tranquility here as may calmly convoy us to that impassible state where all teares shall be wiped from our eyes And so much for the second Inference 3. Think not then of an accommodation with the Church of Rome It hath been the desire of many and the endeavour of some to work a reconciliation betwixt our Church and that of Rome these have attempted an impossibility No communion between light and darknesse truth and falshood Christ and Antichrist The North and South Poles may sooner meet than an accommodation with the Church of Rome be effected Come out of Babylon is the voice from Heaven come out in affection â—nd come out in person separate far from them Say with Jacob Gen 49. 6 7. O my soul come not thou into their secret unto their assembly mine honour be not thou united Cursed be their Principles for they are Damnable and their Practices for they are cruel 4. Much lesse then think of returning to Rome Stand fast in that truly Ancient Catholick and Apostolick Faith which you have received This Exhortation cannot be adjudg'd unnecessarie if we consider that Romes Factors the great Whores Panders are crafty and subtile to seduce men to their Religion See how the Spirit of God describes them 9 Rev 1 2. c. The Papists confesse that here by the Starre fallen from heaven is meant the Master of some error and heresie and by the Locusts that arise out of the earth the Teachers of these heresies This Starre saith our learned King James in his Paraphrase on Revel is the Pope of Rome and the Locusts that infect the aire are Monks Fryars Jesuites c. They have Crowns of gold the the faces of men and hair like Women all alluring enticing and tempting And that you may stand fast in the truth and not be seduced to Popery I wiâ—â— commend to you passing by many others these two directions 1. Doe not nourish any known sin The Jewel of faith can never be kept in a crack'd Cabinet a crazy Conscience He who puts away a good conscience concerning faith will soon make shipwrack 1 Tim 1. 19. Pâ—ophane Gospellers become a prey to those that goe abirding for souls with their corrupt Doctrines 2 Thes 2. 10 11. The Apostle here describes the persons that shall be seduced by Antichrist they are such as walk after their lusts and will not receive the love of the truth These like the out-setting Deer are shot while they within the Pale are safe 2. Read the Scriptures carefully and constantly It was the Speech of a dying Arch-Bishop of this place to his Chaplain that in all the word of God he could not find the least ground for Poperie And so much â—â—y more is confessed by certain Bishops in Bononia in their Letter of Advice to the Pope concerning the establishment of the pag 6. Roman Church Lastly which amongst the counsels and directions given to your Holynesse at this time is chiefest and most weighty the greatest care and diligence must be used that as little of the Gospel as may be especially in the Vulgar Tongue be read in these Cities which are within your Dominions Let that little suffice which is wont to be read in the Masse and more than that let no mortal be allow'd to read For so long as men were content with that little your affairs succeeded according to desire but quite otherwaies since so much of the Scriptures was publickly read In short this is the Book which above all others hath raised these storms and tempests And truly if any one read that Book viz the Scriptures and observe the customes practâ—ses of our Church will see that there is no agreement betwixt them and that the Doctrine which we preach is altogether different from and sometimes contrary to that contained in the Bible This Letter or Epistle was first discovered by Vergerius after the death of Pope Paulus 3. saith Crashaw and Wolfius gives us a large account of it Lection Memorab Tom 2. p. 549. Carefully and conscientiously observe these directions and I doubt not but you will be preserved from or enabled to overcome all temptations to Popery I will conclude with one of the Collects appointed for this day O LORD Who didst this day discover the snares of death that were said for us and didst wonderfully deliver us from the same Be thou still our mighty Protector and scatter our Enemies that delight in blood Infatuate and defeat their counsels abate their pride asswage their malice and confound their devices Strengthen the hands of our gracious King Charles and all that are put in authority under him with judgment and justice to cut off all such workers of iniquity as turn religion into rebellion and faith into faction that then may never prevail against us or triumph in the ruine of thy Church among us But that our gracious Soveraign and his Realmes being preserved in thy true Religion and by thy mercifull goodnesse protected in the same we may all duly serve thée and give thee thanks in thy holy Congregation through Iesus Christ our Lord. Amen FINIS
Lessius lib. 2. cap. 41. dub ◠num 80. p. 537. And if a Tayler who is commission'd by a Gentleman to buy stuffe or silk to make his Cloaths go commonly to one Mercer or Merchant who for this reason sell him a good pennyworth or returns somthing back he may retain to himself the benefit of his good market or what is so return'd Escobar tract 3. Exam 6. cap 5. p. 406. To these Instances many more might be added which do countenance and justify most thefts and robberies committed in this licentious age By this Induction of particulars for its needlesse to mention more you may see how farre they dispense with Divine Commands They that would see more upon this Subject let them peruse the Jesuits Morals of which I have made very little use no not so much as an hand to direct me to the places and passages which I have produced Sect. II. Obj THese are the Opinions of some particular Casuists which perhaps have been consured by his Holynesse as Erroneous and Heretical Ans 1. I doe not hear that any of these Doctors except Baunies Summarie of sins which I have made no use of are censured at Rome nor find any passages in them which their Inquisitors command to be blotted out in any of their Expurgatory Indices And therefore since they are so severe in prohibiting Books which they judge erroneous and expunging all offensive passages we may rationally conclude that these Casuists have written nothing contrary to the sentiments of their infallible Lord and Master If they deliver any thing which is not consonant to their Canons and Constitutions why are they not put into their Index of prohibited Books 2. The Doctors I have mention'd are no pitiful obscure Fellows but persons of great note and eminency and their Books printed cum Privilegio and highly prized by all Catholicks 3. That where I have Cited but one or two Casuists ten or twenty might be produced which I have passed over for brevity sake 4. The Doctrine of probability which is unanimously received by their great Doctors at least the Jesuits which are the most prevailing partie in the Church of Rome and the Popes principal Factors will remove all doubts and scruples Here they lay down with much confidence and defend with great zeal these following propositions 1. That we may safely follow a probable Opinion In this there is a perfect agreement amongst them and Layman †Lib 1◠p 5. gives this reason for it because in Morals we cannot easily obtain a certain knowledge of the truth of things 2. That is a probable Opinion which having no certainty is supported by great Authority or some reason of Moment p 5. So Layman defines a probable Opinion And in the explication of this definition he tells us that by great Authority we are to understand the judgement at least of one learned and honest man that hath not embraced an Opinion rashly and inconsiderately but after he hath well weigh'd and examin'd the reasons which are brought for the contrary Opinion Escobar saith that one grave Theol Mor p. 25. Doctor is able to make an Opinion probable because a man eminently learned will not espouse an Opinion without sufficient reason Emanuel Sa speaks more freely affirming Aphor p. p. 41. that the judgement of one grave Doctor or the example of good men is enough to make an Opinion probable And to the same purpose speak Sylvest Navar. Vasquez and Sanchez cited by Layman Filliucius declares himselfe to be of the same judgement Tom 2. tr 21. cap. 4. p. 9. 3 That of two probable Opinions its lawful to follow that which is more favourable though lesse safe and probable This Theol Mor Lib 1. p. 5. proposition is defended by Layman who brings Navar. Medina Arrag Lopez Suarez Azorius c. concurring with him And if the testimony of these learned Doctors be not sufficient he gives you this convincing reason In moral actions it is not necessary to follow that which is best and safest but sufficient that we follow what is good and safe And Escobar propounding this Question If two probable Opinions occur is a p. 27. man obliged to follow that which is more probable He answers no because he cannot be reprehended as rash and imprudent who adhaeres to reason or authority of moment and it would be an intollerable burthen if every unlearned man should be obliged to Instit Mor lib 2. p. 202 find out the more probable Opinions But Azorius ascends one step higher and saith that a man may lawfully follow the probable Opinion of other men though it be against his own proper Opinion Thus a man may commit any sin to which interest or corrupt nature shall incline him against his own Conscience if he can but find out one grave Doctor that allowes it and that 's no difficult taske 4. That a Confessor is oblig'd to absolve his Penitent who followes a probable Opinion though contrary to his own Lib 2. p. 205. judgement Azorius handling this Question Whether a Priest who hears Confessions may reasonably submit to the Opinion of his Penitent when 't is contrary to his own After he hath propounded the distinctions and limitations of several Doctors affirms that in every case without exception or distinction every Confessor as well ordinary as delegate may and ought to submit to the judgement of his Penitent As for example suppose the Confessor is fully convinced that his Penitent is obliged to make restitution of goods unjustly detain'd and hereupon scruples to absolve him yet if the Penitent will not submit unto his judgement he may doe it And observe his reason because he who hears the confessions of Penitents is oblig'd to provide for their salvation Layman affirms the same thing and Lib 1. p. 6. tells us that Sot Victor Navar. Medina Sanchez and Vasquez are of this perswasion And he gives this weighty reason for it The Confessor confession being made cannot deny absolution to his Penitent that is rightly dispos'd but in following a probable Opinion the Penitent doth not sin and so as to this is rightly disposed And Escobar propounding the same Question returns the same answer and gives the same reason Nay he addes that the Confessor who denies absolution upon this account is guilty of mortal sin when the sins confessed are mortal because he forceth his Penitent to discover those sins to another Confessor which is a grievous burthen Theol Mor p. 28. To these I could adde the testimony of Filliucius * Tom p 113. Cardinal Tolet and many others Now what wickednesse may be committed †Lib 3. 51◠under the protection of this Doctrine is obvious to an ordinary understanding How doth it favour loose and licentious persons and indulge them in their immoralities for what Crime can be committed but some one or other of their Doctors doth allow and justifie it Canst thou not keep
he doe not in his soul detest sin and if he say Yes he may nay he must believe him And Escobar speaks much to the same purpose Tract 7. Exam 4. p. 773. It hath been an Opinion long received in the Schooles that the Sacraments of the New Law differed from those of the Old in this that the efficacy of those of the old Law in conferring grace did depend upon what they called opus operantis that is the faith and devotion of the receiver of them but that the Sacraments of the new Law did confer grace ex opere operato that is Vid Bellar De Sacram Concil Trident Sess 7. Can 8. by the thing it selfe without any dependance therein upon the internal motion or preparation of mind in him that did partake of them Now this with the Papists is a Sacrament And touching the last viz Penance they are not lesse favourable and indulgent This consisteth ordinarily in a few Ave Maries and Pater Nosters and hearing so many Masses with some easie almes to them that are able and some little fasting to them that are willing I have known saith Sands when p. 12. the Pennance for horrible and often blasphemy besides much other lewdnesse hath been no other than the bare saying of their beads thrice over a matter of some hours muttering and which in Italy they dispatch also as they goe in the streets or dispatch busynesse at home making no other of it than as it is two lips and one fingers work We will make this more clear by the testimony of their famous Casuists Sometimes a Priest may impose this for Penance upon his Confitent viz That before he sleeps at night and when he awakes in the morning he entertain some pious meditations that he think of God and death and judgment c. Layman lib 5. p. 909. If the Penitent hath but a probable cause to complain of his Penance as too grievous the Confessor must moderate it or enjoyn some other more easy Layman ibid And a little after he gives this caution to the Confessor Let him take heed that he doe not impose incongruous and unsuitable Penances as long pilgrimages to Women many prayers to them that have much busynesse c. in short not any thing that is tedious and troublesome A Confessor saith the same Casuist is oblig'd ibid to absolve his Penitent though he refuse to performe the penance enjoyned him And he tells us this is the Opinion of Cajetan Sylvester Medina and Navar. And gives this reason because no man is bound to satisfy for his sins in this life A Confessor may sometimes impose Penance by way of Counsel onely saith Filliutius Tom 1. p. 125. and not of precept Nay be may absolve without any Penance at all saith the same Doctor Escobar propounds this Question Is p. 795. it lawful for a Confessor to leave it wholly to the will of the Penitent to doe what Penance he pleaseth And answers with Suarez that it is not alwayes necessary to command him any particular work and especially to spiritual persons but its sufficient to say I impose on you for Penance all the good you shall doe or evil that you shall suffer this day or this week And Filliucius confirms it by the testimony of Aquinas and Navar. Tom 1. p. 125. And he commends it as a thing both pious and pleasant And the same Escobar tells us that a Confessor may give for Penance something formerly commanded so that Pennance ibid for sins may be accomplshed by doing that which we should have done though we had not sinned and which the most innocent are obliged to And herein he hath the concurrence of Sa Aphor p. 147. Tom 1. p. 125. and Filliutius And again asking the Question Whether may my penance be perform'd by another He answers that this is the Opinion of Suarez yea and he might say of Sa and Filliucius provided I have my Confessors leave or there be some just reason for it And that will never be wanting Thus easy and acceptable have these tender and indulgent Fathers made this most difficult part of Confession I know they make a great cry and clamor and tell us of their frequent fastings of their often watchings of their bloody whippings of their long pilgrimages their rigorous discipline and a great deal more But what are the practises of some few sad and phlegmatick persons to the professed principles of their great Doctors and Casuists Sect 4. BUt suppose the Penance which the Priest enjoyns be never so sharp severe yet let none be discourag'd or deterr'd from their beloved lusts for though it be their misfortune to fall into the hands of a truel Confessor yet they have a merciful Father to whom they may appeal in such cases who by his gracious Indulgences is ready to dispense with these severities These Pardons and Indulgences are very full and numerous few Churches in Rome which have not one or more annexed to them so that if you will but trudge thither you cannot misse of Absolution And so kinde they have been at Rome as to publish a Catalogue of them in several Books And though this was put forth in our own language several years ago by Mr. Crashaw yet because the Book is hard to be got and perhaps few have seen it a few Instances take as followeth In the Church of St. John the Lateran there is an inexhaustable stock of Indulgences granted by Pope Silvester at the request of Constantine the Emperour Whoever comes to this Church on the 9th of November may obtain remission of all his sins both a poena culpa In the same Church there is a Chappel called Sancta Sanctorum in which every day is to be had full remission of all sins And not farre from this Chappel there is an ascent of three and thirty steps and how oft soever any man shall devoutly ascend up that ladder for every step he hath a thousand years of pardon But who will take so much pains when a plenary pardon may be had upon easier termes In the Church of St. Peter in the Vatican there is full remission of all sins upon the Feast of St. Martin and at other times many thousand years pardon In the Church of St. Paul without the walls of Rome in the Octaves of the Feast day of St. Martin being the day on which it was dedicated by Pope Silvester there is to be obtain'd full remission of all sins In the Church of St. Mary on the day of Annunciation of the blessed Virgin Mary there 's full pardon of all sins to be had granted by Pope Boniface In the Church of St Sebastian there is to be got true remission of all sins brightnesse and light everlasting joy and gladnesse without end And this Indulgence was merited by that Saint and Martyr to this Church and confirmed by Pope Gregorie In the Church of St. Crosse there is a Chappel called