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
primo capit 2. contra haereses Adrianus sextus papa in questione de confirmatione qui omnes non in pontisice sed in ecclesia siue in concilio generali tantum constituunt infallibilitatem dicij de rebus fidei 2 The second opinion is that the pope euen as pope may bee an heretique and teach heresie if he define without a generall councell and that this hath in verie deede sometime chaunced so this opinion doth Nilus follovve and defend in his booke against the popes primacie The same opinion haue some of the vniuersitie of Paris followed as Gerson Alma in in their books of the churches povver and of their opinion are also Alphōsus and pope Adrian vvho all do not ascribe the infallibilitie of iudgement to the pope but to the church or to a generall councell onely in all matters of faith out of vvhich vvords I note 1 First that the pope as pope may erre when he alone decreeth anie matter of faith 2 I note secondlie that the pope as pope may erre vvhen he defineth anie matter of faith vvithout a generall councell and consequentlie that he may erre vvith a prouinciall councell 3 I note thirdly that popes as popes that is as publique persons haue erred alreadie and de facto vvhen they haue decreed vvithout a generall councell 4 I note fourthlie that all this is testifyed by foure great learned papistes vvhereof one vvas pope himselfe These testimonies are important doubtlesse verie sufficient to establish my conclusion But I vvill alleage yet another proofe so excellent so evident and so irrefragable as more cannot be vvished The proofe standeth thus Pope Stephanus vvith a councell of all the bishops and priestes of Italie defined flatlie against rebaptization vvhich decree of councell vvith the popes assent thereto Saint Cyprian contemned after it defending his former opinion constantlie yea he vvas so far from acknowledging that prerogatiue in popes vvhich they of latter daies chalenge vnto them selues that he vvould not take pope Stephanus for his superiour or to haue anie iurisdiction ouer him but termed him superbum imperitum caeeae ac prauae mentis proud ignorant blind and naughtie as is euident to such as reade his epistle to Pompeius Out of vvhich I note 1 First that Cyprian vvas an holie martir novv a saint in heauen 2 I note secondly that he vvas a verie ancient father and a great learned clarke 3 I note thirdly that he knevv vvhat the pope and his councell had decreed 4 I note fourthly that he iudged a romish coūcel to be of no greater force than a Councell African I note fiftlie that hee iudged the Councell of Italie to bee of no greater force for the Popes consent then was the Councell of Afrike for his owne consent I note sixtlie that provinciall Councels are of no greater authoritie for the Popes confirmation than for the confirmation of another bishop all which pointes are necessarilie deduced out of Saint Cyprians fact and writings And Bellarminus answere hereunto is frivolous and not worth the rehearsall The Pope defined not the controversie as a matter of faith saith Bellarminus because he did not excommunicate Saint Cyprian A sweet dish of a messe of mustarde The Pope utterlie disliking Saint Cyprian his opinion and deeming it repugnant to Christes Gospell and for that ende convocating all the Clergie men of Italie did define the controversie but not as a matter of faith saith Bellarminus The controversie was about rebaptization which was either flatlie with the Gospell or flatlie against the same If it were flatlie with the Gospell then erred the Pope and his Councell egregiouslie If it were flatlie against the Gospell and the Pope decreed it then decreed he against it as against a matter of faith or els opinions against the Gospell are not against faith The Corollarie First therefore since the Popes lives have bene most wicked most notorious and scandalous unto the world secondlie since Popes have aspired unto their Popedomes by naughtie and ungodlie meanes thirdlie since Popes may not onelie erre and hold false opinions but also become notorious heretiques and for their heresies be deprived of their Popedoms fourthlie since manie Popes have de facto forsaken the Christian faith and become flat heretiques fiftlie since manie Popes have erred in their publike doctrine of faith and manners sixtlie since not onelie the Pope as hee is Pope may erre in his publike decrees when hee alone defineth matters of faith and manners but also when hee so defineth with a provinciall Councell I conclude that it is a sufficient motive for me to renounce the Romish religion as false erronious and pernicious doctrine Thus much of the second motive THE FOVRTH CHAPTER Of the authoritie of generall Councelles in these our dayes I Haue sometymes had the decrees of generall Councelles aswellatter as former in great admiration thinking them the determinations and resolutions of the holy Ghost but of late yeares I have changed my opinion upon sundrie waightie motives the chiefest whereof I will set downe by way of conclusions The first Conclusion THe decrees of generall Councels in these latter dayes are nothing els but a meere mockerie and sophisticall subtiltie to deceive Gods people withall For although there be before everie generall Councell solemne convocation sumptuous preparation and chargeable peregrenation and before the end long costlie and tedious abode yet neither doe or can the Fathers of the councels determine anie thing there which the Pope hath not before concluded sitting in his chaire at home This may seeme strange unto thee gentle Reader as sometimes ir did unto my selfe but I shall God willing unfold the obscuritie with such evident perspicuitie as never man henceforth can stand in doubt thereof This shall bee perfourmed if I prooue 4 things First if I proove that the decrees of Councels be of no force with papists unles the Popes Legates consent unto the same Secondlie if I proove that though the Popes Legates agree unto the decrees of Councels yet are the said decrees of no force if the legates shal consent unto anie one iot contrarie to the Popes appointment Thirdlie if I proove that the pope cannot delegate his authoritie unto the Legates whome he sen deth to the Councell Fourthlie if I proove that he wil not come to the Councels himselfe but determine everie thing at home in his chamber the proofe hereof shall be the flattestimonie of Melchior Canus a most profounde Schoolman in reasoning a most reverend Bishop in dignitie a most sound papist in opinion and sometime the chiefest and most excellent pofessour of Divinitie in Salmantica This Canus writeth in this manner Si Legatus contra instructionem agit non censetur ex potestate delegata agere atque adeo non est cur eo modo act a superioris auctoritate probata esse credantur Et paulò pòst Decreta igitur quae à Legato contra sedis
the spirit of man that is in him These are S Augustines owne words so plaine and effectuall against popish vnchristian foolish and execrable confession as nothing more needeth to be said therein The fifth Conclusion ALbeit Popish auricular confession be so magnified with Papistes that every one is commanded vnder paine of damnation to beleeve the same as instituted by Christ himselfe yet was it not an article of popish faith for the space of one thousand and five hundred yeeres after Christ. This conclusion because it is very important I shal desire thee gentle Reader to ponder deepely with me my discourse Iosephus Angles Valentinus a popish fryer and bishop of Bosana in the second tome of that worke which he dedicated to the Pope himselfe Sixtus Quintus hath these expresse words Ante concilium Later erat haereticum negare necessitatem confessionis negantes tamen non erant haeretici ratio est quia nondum erat ab ecclesia declaratum Before the councell of Lateran it was hereticall to denie the necessitie of confession but yet they were not heretikes that denied it The reason is because the Church of Rome had not yet declared it to be an article of faith Loe these words conteine effectually the exact proofe of this conclusion if they be well marked 1 We must therefore observe first that who soever beleeveth not stedfastly every decree of the Church of Rome in matters of faith is holden of that Church for an heretike 2 We must observe secondly that the councell of Lateran whereof this fryer speaketh was holden in time of Pope Iulius the second and Pope Leo the tenth that is 1500. yeeres after Christ. 3 VVe must observe thirdly that vntill fifteene hundred yeeres after Christ were expyred they that beleeved not popish auricular confession to be ordeined by Christ were no heretikes For so as you see this fryer teacheth and the Pope him selfe graunteth 4 VVe must observe fourthly that the Church of Rome hath no authoritie to coyne any new article of faith 5 VVe must observe fiftly that the Church of Rome hath no new revelations in matters of faith but the very same which it had in the Apostles time both which latter observations their owne deare Canus telleth vs in these words Omnia siquidem fidei dogmata ab Apostolis accepit ecclesia vel scripto vel verbo quoniam ij ministri fuere sermonis nee vllas in fide novas revelationes ecclesia habet For the Church received all doctrines of faith from the Apostles eyther by word or writing Because the Apostles were the ministers of the word neither hath the Church any new revelations in faith Now out of these observations which are evident it followeth necessarily that confession this day ought not to be an article of faith no not in the Church of Rome 1 For first during the time of fifteene hundred yeeres after Christ it was no article of faith in the Church of Rome 2 Secondly the Church of Rome can not make that an article of faith now which was no article of faith in the Apostles time 3 Thirdly the Church of Rome hath no new revelations in matters of Christian faith For so as you have heard hath their owne Melchior Canus avouched Neither will it helpe to say that auricular confession was an article of faith in the Apostles time but not then revealed to the Church For as Canus hath told vs plainly the Church receiveth no newe revelations of faith This doctrine is confirmed by their famous Cardinall Caietan who avoucheth two speciall grounds against popish auricular confession For first although Christ by his opinion instituted confession yet did he make it voluntarie and left it in mans election whether he would confesse or not confesse Againe he telleth vs that the manner of popish confession to wit to confesse secretly in the priests eare was not ordeined by our Saviour Christ. Out of which assertion I inferre a double conclusion against the Papistes The one that confession is not necessarie to salvation For that which is voluntarie as to be a Monke a Nunne a Priest a Iesuite is not necessarie to salvation as every papist graunteth but is as a counsell worke of supererogation The other that popish lawe vrging men to auricular confession is flat against Christs institution And thus I weene I have prooved this conclusion The sixt Conclusion IF Popish confession were ordeined by Christ as the papists falsely and grossely imagine yet would it followe by a necessarie consecution that every Pope should be in daunger of his salvation This conclusion may seeme somewhat strange but I proove the fame By popish doctrine every man and every woman of lawfull yeeres are bound vnder paine of damnation to the said confession and consequently the Pope beeing either man or at least woman as is thought of pope Iohn is strictly bound vnto the same Now syr how our Pope his holinesse shall come to confession and have absolution of his sinnes hoc opus hic labor est And that the reader may fully vnderstand the difficultie herein it is to be noted that no priest can absolve any person from his sinnes over whome he hath not superioritie and iurisdiction but his holines hath both the swords his power is above Kings and Emperiours and over him no mortall creature no not an Angel of heaven hath any iurisdiction at all as holdeth popish faith The Pope then being subiect to none must yet be absolved of some which some must haue iurisdiction over him standeth doubtles in great perplexitie and in no small danger of his saluation Let us therefore find some poore shift to helpe his holines if it may be What if we say that the Pope hath no mortal sinne so is not bound to popish absolution But alas all Popes are not Saints as is prooved and so some must perforce have absolution Let us say that he may absolue himselfe as well as he may graunt pardons to him selfe But alas that implyeth contradiction because so he remaining one and the same man should be both superiour and inferiour to himselfe superiour as he did absolve and inferiour as absolved Let vs say that he voluntarily submitteth himselfe and so receiueth absolution But alas so shall his holines still be inferiour to the silly priest because as S. Paul discourseth to the Hebrewes he that blesseth is greater then he that is blessed Let us say that the Pope giueth to the priest power ouer him for that time onely But alas that would be a rare and strange metamorphosis with an impossibilitie annexed therevnto For first by this meanes the simple priest should be Pope in time of absolution as having then greatest power upon earth Secondly after absolution he that was pope should cease to be pope and he that was not pope should without election or consecration be pope again Which is a thing impossible euen by popish proceeding Let vs say that some other
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
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
his written disputations abridged by Robert Persons his brother Iesuite defendeth and approoveth another opinion plaine opposite to all yet rehearsed and maketh in deede the Popes pardons not woorth a button which is the cause as I probably coniecture that the third and last part of his disputations is not permitted as yet to come abroade and either will never be published or wholly omitted or at least changed before it come abroad The Councell of Trent speaketh very slenderly and coldly of the Popes pardons The third Conclusion TO give pardons as the Pope doeth is a straunge and newe doctrine of a most damnable Religion which neither Christ nor his Apostles ever taught or practised This I will proove as I doe other things by the expresse testimonies of the Popes owne renowmed Doctors that so all the worlde may perceive and beholde Papistrie confuted and confounded by papistrie it selfe Sylvester reputed and as it were surnamed absolutus Theologus hath these verie wordes Indulgentia nobis per Scripturam minimè innotuit licet inducatur illud Apostoli si quid donavi vobis sednec per dicta antiquorum Doctorum sed modernorum The Popes pardons saith the Popes owne deare Doctor were never knowen to us by the Scriptures although some alleadge Saint Paul for that purpose neither were they knowen by the auncient Fathers but onely by late writers Antoninus in his first part hath the verie wordes alreadie cited and holdeth the selfe same opinion with fryer Sylvester Petrus Lombardus who with great diligence collected into one volume all worthie sentences of the auncient fathers and therefore was surnamed the Master of sentences maketh no mention of the Popes pardons at all as which he could not finde notwithstanding his painefull industrie imployed in that kinde of exercise For as Sylvester truly writeth the olde writers were not acquainted with any such thing The like may be said of S Cyprian S. Augustine S. Hierome Nazianzene and others of antiquitie for which cause Durand Caietain and sundrie other schoolemen affirme the popes manner of pardoning to be a newe thing in the Church of God Neither can Dominicus Soto deny the same indeede albeit he busieth him selfe more then a little in the Popes defence if it would be Yea the originall of popish pardoning is so very young as their famous martyr and bishop M. Fisher in his aunswere to M. Luthers articles was enforced to admit the newnesse and young age of the same and to yeeld this reason in defence thereof to wit that purgatorie was not so well knowne at that time to the Church as it is nowe which saying I weene is true indeede because purgatorie and pardous were not heard of in olde time and nowe onely knowen by vaine grosse and sensuall imaginations O worthie pardons O brave purgatorie O holy pope of Rome what stronge reasons what forcible arguments what grave authorities are alleadged in your behalfe Let us heare with attention the finall resolution hereof set down by Sylvester and Antoninus for their holy father the pope Quia inquiunt Ecclesia hoc facit servat credendum est ita esse Because the Church this doeth and thus observeth we must beleeve that it is so Loe a short and sweete conclusion as if they should say though we can proove the popes pardons neither by Scriptures nor by fathers nor by reasons yet must we beleeve them because the Church that is the pope saith so who can not erre which saying gentle Reader both hath bene and is the sole and onely foundation of all notorious Papistry The 4. Conclusion THE Popes manner of pardoning argueth aswell inordinate affection of filthie lucre as also want of charitie His want of charitie is prooved and convinced in that he can deliver as his religion teacheth all soules out of purgatorie with his word and neverthelesse suffereth them to abide most bitter torments so many yeeres in that affliction For the papistes holde that the paines of purgatorie are as great and painefull as be the torments of hell and that they differ accidentally in this only because the paines of purgatorie shall once have an ende but the paines of hell never Thus writeth Sylvester Prieras Sicut potest Papa liberare à poena peccatorum debita in hoc mundo omnes qui sunt in mundo si faciant quod mandat etiamsi essent millies plures quà m sunt it a liberare potest omnes qui sunt in purgatorio siquis pro eis faciat quod iubet As the Pope can deliver al in this world from paine due for sinne in this world if they doe that which he appointeth though they were thousands more then they be even so can he deliver all that are in purgatorie if any doe that for them which he commandeth and lest any man should thinke that impossible or a verie difficult matter which the Pope requireth to be done Sylvester in another place telleth us that it is a thing most easie These be his wordes Indulgentiae simplicitèr tantum valent quantum praedicantur modò exparte dantis sit autoritas ex parte recipientis charitas ex parte causae pietas Pardons are simply worth so much as they are preached so there be autoritie in the giver charity in the receiver piety in the cause or motive But so it is that the souls in purgatory be in charity by popish confession for else they could not be out of hel and that the pope hath authoritie as also that he graunteth his Pardons for good and godly causes I suppose no Papist will denie if they doe my argument is the stronger and my selfe shall easily agree there to Bartholomaeus Fumus confirmeth this point when he thus writeth Papa posset liberare omnes animas Purgatorij etiamsiplures essent si quis pro eis faceret quod iuberet peccaret tamen indiscretè concedendo The Pope could set at libertie all the soules of Purgatorie though never so many if any would doe that for them which he appointed marrie he should sinne by his undiscreete pardoning And the popish schole-doctor Viguerius proceedeth further and avowcheth it to be neither inconvenient nor against the justice of God these are his expresse wordes Nec est inconveniens quòd Papa Purgatorium posset evacuare non enim per hoc aliquid detraheretur Divinae iustitiae Neither is it inconvenient that the Pope can harrowe hell for that doeth nothing derogate from the iustice of God Nowe to say that he can this doe but yet doeth it not to keepe him selfe from sinne is altogether vaine and frivolous For first he should no more sinne in delivering all then he doeth in setting one onely at libertie as is alreadie prooved by Sylvester and Viguerius Againe plenarie Pardons are so common at the houre of death as none that either have friendes or money are or can be destitute thereof which yet is a poynt more undiscreete then the other by their owne
Apostolicae traditionem approbentur non habent Romanae Ecclesiae authoritatem nec aliter se habent quam sià Concilio sine Lega tis prodijssent paulò pòst Solidam auctoritatem quam in confirmandis fratribus dogmatibus Petrus habet in Legatos transferre non potest If the Legate doe anie thing contrary to instruction given him hee must not be deemed to proceede of power delegate and so there is no cause why the pope shall be thought to approve the decrees The decrees therefore which the Legate shall approove against tradition of the Church of Rome have no authoritie from the Church of Rome neither are they of anie more force than if they had proceeded from the Councell without consent of the Legates The sound authoritie therefore which Peter hath in confirming his brethren and decrees he cannot transferre unto his Legates These are the expresse wordes of Canus that great piller of popish doctrine Out of whose wordes I note first that decrees of Councels bee of no force without consent of the Legates I note secondlie that the decrees of Councels even when they have the consent of the Legates are yet of no force when the Legates condiscend to anie thing against the Popes minde I note thirdlie that the Pope cannot translate or give his authoritie unto the Legate and consequentlie the Pope greatlie abuseth the whole world when he calleth together all bishops in the Christian world and yet will allowe nothing that they doe unles it be the same that hee decreeth in his chaire at home Now that hee never commeth to Councels in his owne person Bellarminus recordeth in this maner Summus Pontifex nunquam interfuit Concilijs Orient alibus per se c. The Pope was never present at the Councels in the East Church in his owne person and why was not the Pope present at generall Councelles in the East Church Bellarminus giveth two reasons the one forsooth because it was not convenient that the heade should follow the members The other because the Emperour would ever sitte in the highest place which our humble Father the Pope coulde not endure Out of vvhose wordes I note two thinges the one that the highest place in Councels was in olde time reserved to the Emperour the other that the Greeke Church did never acknowledge the Popes primacie The second Conclusion IN these latter dayes since the Pope attained his usurped iurisdiction generall Councelles are so destitute of the holie Ghostes asistance though the Papistes never cease to bragge thereof that they decree altogether against the holie Ghost This is manifest by the solemne decrees of the late Councel of Trent as after due examination will evidentlie appeare First therefore the saide Councell decreed flatlie that to be no matrimonie which was approoved Matrimonie by the uniforme consent of the auncient Catholike Church and which is this day perfect Matrimonie by Christes institution These be the wordes of the Councell Qui aliter quam praesente parocho vel alio Sacerdote de ipsius seu ordinarii licentia duobus vel tribus testibus matrimonium contrahere attent abunt eos sancta synodus ad sic contrahendum omnino inhabiles reddit huiusmodi contractus irritos nullos esse decernit presenti decreto They that shall goe about to marrie otherwise than in the presence of the parish Priest or of some other priest by his licence or graunt of the Ordinarie and with two or three witnesses those the holie Counsell maketh utterlie uncapable of Mariage and defineth by this present decree such contracts to be frustrate and of no force By which words and by which decree we see plainelie that this day those persons are made uncapable of matrimonie and their mariage disanulled whom Christ pronounceth capable and whose marriage hee approoved For before this decree of the late Councell of Trent all papistes in the worlde approoved private and secrete matrimonies for true and perfect yea all learned papistes doe confesse constantlie such clandestine matrimonies to be true mariages in England albeit that such contracts be of no force neither in Spaine nor Italie by their religion The reason hereof is because promulgation of the said Tridentine Councels decree was not yet made in England as appeareth by the first Cannon in the eight section dereformatione This constant opinion of all Divines the Councell it selfe acknowledged in these wordes Dubitandum non est clandestina matrimonia libero consensu facta rata vera esse matrimonia quandiu Ecclesia ea irrita non fecit There is no doubt but clandestine and secrete matrimonies made with free consent were perfect and true matrimonies so long as the Church did not disanull the same Yea the Councell of Trent acknowledgeth matrimonie to be one of the seven Sacraments of the newe Testament instituted by Christ and yet accurseth all such as beleeve not the Church of Rome to have authoritie to dissolve the same These be the wordes Si quis dixerit matrimonium non esse verè propriè unum ex septem legis Evangelicae sacramentis à Christo domino institutum sed ab hominibus in Ecclesiam invectum neque gratiam conferre anathemasit If anie shall say that matrimonie is not truelie and properlie one of the seven Sacraments of the Evangelicall law instituted by Christ our Lord but brought into the Church by men neither to give grace accursed be that man And in another place it hath these wordes Si quis dixerit Ecclesiam non potuisse constituere impedimenta matrimonium dirimentia vel in ijs constituendis errasse anathemasit If anie shal say that the Church could not appoint impediments which dissolve matrimonie or that the Church erred in appointing them accursed be that man These bee the decrees of the holie Councell of Trent which as the Papists beleeue had the assistance of the holie Ghost and therefore could not erre Out of which decrees we have first that matrimonie is a contract instituted by Christ himselfe we have secondlie that it is an holie Sacrament with the Papistes Wee have thirdlie that it is now no Sacrament with the Papistes which by Christs institution is a Sacrament in their religion We have fourthlie that matrimonial contractes made without the presence of a Priest are true and perfect matrimonies by Christes law and institution We have fiftlie that such matrimonies to wit clandestine are disanulled and made no matrimonies by the Pope and his Tridentine Councell neither will it help to say as the wiser sort of Papists doeth that the Councell doeth not unmarie persons alreadie married but onelie disableth unmaried persons so as their prohibited marriages cannot be of force For first the Councell pronounceth that to be no Mariage by reason of mans prohibition which without such prohibition should bee perfect mariage by Christs institution as is alreadie prooved out of the said Councell Secondlie that
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