faciunt peccatum The children of God both love and doe iustice but the children of the deuil both loue and do sinne and againe Manifestum fit studium bonorum operum effectum esse preaestinationis It is manifest that studie to liue well and to doe good workes is the effect of predestination and an hundred such like places the same author hath which I let passe for brevitie sake neither doth anie other of the learned amongest vs hold contrary to this doctrine nay all the pulpets God be thanked found out and extoll the praise of good workes yea which is more to be admired of the papistes who thinke so baselie of our religion wee affirme the good workes of the regenerate to be so acceptable in Gods sight that he will not suffer the least therof to be vnrewarded further we teach affirm in our religion that the regenerat childrē of God cā not cōtinue in gods favour vnles they detest sin striue against the concupiscence of the flesh do good works yet further we auouch cōstantlie that none cā beleeùe truly in Christ which doth not love Christ which doth not emploie his whole care studie industrie to doe the will of Christ and to keepe his commaundements And that this is the faith and doctrine of the Church of England verie manie God be thanked for it haue left to their posteritie livelie testimonies of the same wherof I will onelie name one who as hee did inwardlie in his heart beleeue the gospell so did he outwardlie in his life professe it and after his death confirme the same with a most charitable and christian testimonie of immortall memorie I speake of that honourable and zealous christian Sir VValter Mildmey the late foūder of a most famous colledge in the vniuersitie of Cambridge which he tearmed not after his owne name as the greater part vseth but Emanuell that is God with vs giuing vs to vnderstand therby that as hee beleeued and loued God so he would testify the same to al posterities by that worthie act as by the effect and fruite of a liuelie faith Now then how doe we differ from the papistes herein Zanchius shall answere Atque hic est vnus ex praecipuis vsibus bonorumoperum quod ijs non tanquam salutis causis sadtanquā effectis predestinationis fidei tum nos tum proximi certiores fimus nostrae electionis eoque salutis And this is one of the chiefest vses of good works that both wee and our neighbours are assured by them of our election and salvation not as by the causes of salvation but as by the effectes of predestination and of faith But the papistes will say if good woorkes cannot merite glorie nor iustifie wherefore then must we do them I answere that we must liue well and doe good workes for the loue and dutie we owe to God and because so is his holie will and good pleasure so saith the Apostle in these words ipsius enim sumus factura creati in Christo Iesu in operibus bonis quae preparavit Deus vt in illis ambulemus for wee are his workemanship created in Christ Iesus vnto good workes which God hath ordained that we should walke in them so then we thinke as reuerentlie and esteem as worthilie of good works as doth anie papist in the world for we grant that none can be saued or sanctified without good workes and further that none is truelie iustified which hath not good works yet for all that do we constantly affirme and that by the authoritie of holie writte that no man is or can be iustifyed by vertue of his good works the error of the Papistes consisteth in this that they do not distinguish betweene sanctification and iustificatiō the truth of our doctrine which is the verity grounded in the sacred scriptures is this that sanctificatiō iustificatió are inseparably vnited in one the same subiect in eodē instanti tëporis nōnaturae as the scholes speake that is we are freelie iustified sanctifyed also in the same instāt of time but first iustified in prioritie of nature for example fire and the heate are both at one and the same time though fire be before in prioritie of nature that is though fire goe before as the cause of euerie thing is before the effect of the same and as fire is not before heate in time and yet the cause of that heate so is our iustification not before our sanctification or our inherent iustice in time and yet is it the cause of our sanctification of our inherent iustice and of all the good workes we doe which thing if the papistes would once seriouslie observe they would not differ from our opinion in this behalfe vnlesse they haue fullie resolved to oppose themselves desperatlie against the truth The 12. Preamble VVHo so euer will but euen superficiallie consider the vncertaintie of popish doctrine shall thereby without further discourse find svfficient matter to abhorre and detest the same as most friuolous most ridiculous most irreligious For example in the sacrament of the altar as they terme it if certaine questions be propounded vnto them the best learned know not what to answere but so simply and so sottishly as euerie child may espie the follie of their doctrine If anie papist can truely and without blushing say the contrarie let the same be notifyed by his ansvvere to these my briefe demaundes 1. First I demaund how they excuse the people that adore with diuine worship the thing eleuated ouer the priestes head at Masse from idolatrie from heresie from false beleefe For if either the Priest want intention to consecrate vvhich often chaunceth by reason of vvandering imaginations or of purpose meaneth not to consecrate or of negligence omitteth any vvord of consecration then by popish religion the thing adored is but pure bread so the adorers thereof become idolaters vvorshipping a peece of bread for the euerliuing God And if the people either refuse to adore or doubt if they may adore they are deemed heretiques ipso facto for their pains because as the Popes disholie canons tell vs he that but doubteth of Romish definitions concerning faith and maners is an heretike 2 Secondlie I demaund what it is that the priest receiueth and deliuereth to the communicants when he hauing 40. breads before him supposeth them to be but 38. or 39. and so intendeth to consecrate no more for beyond the priestes intention consecration cannot extend as all wise Papistes graunt neither is his intention more limited to one bread then to an other and therfore can no more consecrate one bread then another 3 Thirdlie I demaund which part of the host as they terme it is the popish made God when the sacrificer intendeth indefinitelie to consecrate the one halfe of the said host and how there in adoring they can avoid idolatrie 4 Fourthly I demaund howe many gods or how many times God is made in
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
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
and do not conclude necessarilie For our faith is grounded vpon revelation made to the apostles and prophets who wrote the canonical scripture but not vpon revelation of anie other writers if anie were made vnto them Thus saith Aquinas Out of whose words I gather First that the authoritie brought from man is ever insufficient 2 I gather secondly that that ground whereupon we must build as vpon an vndoubted truth is onelie and solelie the authoritie of the scriptures 3 I gather thirdlie that mans reason may never be vsed to establish any point of doctrine 4 I gather fourthlie that the fathers are to be read reverentlie and their authorities to be vsed as probable reasons but not as necessarie demonstrations 5 I gather fiftlie that feined romish revelations are not authentical And consequentlie that all revelations divulged vnder the name of Saint Bridget and others are either meereillusions or of small force and which can yeeld no sound argument in matters of faith Victoria in verie briefe wordes vttereth this point effectuallie Licet in hoc omnes conveniant non est tamen mihi certum Although saith he all agree in this yet doe not I make it certaine Navarre singeth the same song in manie places whereof I will recite onelie one Tum quod fundamentum principale ipsius est quod communis tenet oppositum quodip sum etiam ipse assero sed non obstat quia a communi recedendum quum pro contraria est textus velratio cui non potest satis bene responderi Because also his principal ground is that the common opinion is to the contrarie which thing I my selfe also graunt But that is not of force for we must renounce the common opinion when there is either text or reason which can not be sufficientlie answered In fine their owne glosse in their decrees reiecteth saint Augustine roundlie in these words Cum enim salva sua pace Augustinus non bene opponit istis it a dormit avit hic Augustinus VVhere saint Augustine by his favour doth not well obiect against this and so Augustine here was a sleepe Loe when the fathers speake not placentia everie beggerlie popish glosse reiecteth them at pleasure And yet must wee vnder paine of excommunication admit their authoritie when they seeme to make for poperie albeit they speake never so flatlie against the holie scriptures yea their late councell of Lateran chargeth all preachers vnder paine of excommunication that they expound the scriptures according to the old doctors received in the church of Rome The Corollarie 1 FIrst therefore since the ancient fathers may erre and have also erred de facto 2 Secondlie since Saint Augustine admitteth the opinion of fathers no further then they agree with the scriptures 3 Thirdlie since that which is holden of the greater part of the fathers is often false and disagreeable to the truth 4 Fourthly since the papistes them-selves preferre the opinion of one before many Fiftly since Caietanus Canus Navarrus and others doe al roundly reiect the common opinion when it disliketh them 6 Sixtly since their owne glosse maketh no accompt of S. Augustine when he speaketh not placentia I conclude that it is a sufficient motive for me to renounce the romish religion as false erroneous and pernicious doctriue Thus much of the eight Motive The X. CHAP. Of Traditions vvritten and vnwritien THe Papistes beare the world in hand that many things necessarie for mans salvation are not conteined in the written worde and consequently that none can be saved but such as beleeve their unwritten traditions VVherein that trueth may plainly shewe it selfe after mine accustomed manner I put downe conclusions The first conclusion THe written worde or holy scripture conteineth in it selfe everie thing necessary for our salvation For proofe of this conclusion S. Paul writeth unto Timothie in this manner Quia ab infantia sacras literas nosti quae te possunt instruere ad salutem per fidem in Christo Ie su Because thou hast knowne the Scriptures from thy infancie which are able to instruct thee to salvation through faith in Christ Iesus Now if the scriptures be able so to instruct one as hee may thereby attaine his salvation it can not doubtlesse be denied with reason that euerie thing necessarie for mans salvation is conteined therein For which cause the Apostle addeth these wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The whole scripture is given by the inspiration of God and is profitable to doctrine to redargution to correction to instruction which is in righteousnesse that the man of God may be perfect prepared to everie good worke In which wordes the holie vessell of God Saint Paul confirmeth that which he said before to wit that the holie scripture is able of it selfe to instruct vs fullie vnto salvation And the Apostle declareth this by an argument drawen from the sufficient enumeration of those partes which are required vnto our salvation and withall he commendeth the scripture of the sufficient cause end and vse thereof The cause is in that he saith the scripture is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say given by the inspiration of God The vse is foure fold whereof the two former pertaine to doctrine the two latter to life and manners 1 For first it is profitable to the doctrine of faith and holie obedience 2 Secondlie to the refutation of errors contradictions and false opinions 3 Thirdlie for the correction of abuses as wel publique as private 4 Fourthlie for instruction vnto righteousnes that is to leade a godlie and holie life The end is that the man of God to wit hee that is the true worshipper of God may be sounde perfect and most absolute furnished in ail kinde of goodnes which being so we must needes confesse if we will not obstinatelie denie the manifest truth that the scriptures containe all thinges necessarie for christian doctrine and for the full accomplishment of eternall life Neither will it helpe the papistes to answere as their wonted maner is that the greek vvord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth everie not all so as the Apostle should say not the whole scripture but everie scripture For first everie scripture is not so copious or fruitfull as it can afford vs all those goodlie affects which saint Paul here rehearseth Againe the selfe same greeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is vsed for the whole by saint Paules owne interpretation in another place of holie scripture where he hath these expresse words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And if I have all and the whole miraculous faith so that I can remove mountaines but have not love I am nothing In which place the papistes can not possiblie interprete the selfe same greeke word though they would never so gladlie but for all the whole because otherwise the sense would be most absurd as which would prove saint Paul to speake of everie kinde of faith and consequentlie of
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