such Miracles fol 251. 43 Our Aduersaries opposing Fathers against Fathers answeared fol. 255. 44 Our Aduersaries generall abiuring the fathers and condemning their Doctrine fol. 257. 45 The continuall Puritie of the Roman church acknowledged by our Aduersaries fol. 261. 46 The Catho of Rom. faith now taught is acknowledged by 47 Protestantes for sufficient vnto saluation 264. 48 A Testimonie from the enemye is of greatest accompt fol. 165. 49 Of the Puritie or rather arrogancie of the church of England fol. 266. 40 Of Heretickes impudencie fol. 268. 51 Heretiques Raylinges one against an other fol. 274. The Deathes of Luther Zuinglius and Caluin 181. To confirme these articles I will vse this triple probation Scripture the fathers or Doctors of the primitiue Church and Confession of the Aduersarie himself And to the end it may be the more euident that the Protestant religion is no other then a brainsicke inuention composed of old condemned heresies and also that you may see how repugnant your new reformers Luther and Caluin are in Doctrine to the primitiue church I haue vnder euery chiefe article adioyned their doctrine with the old condemned heresie from whence they deriue it Also for your better satisfaction I haue heere next following placed a true Catologue of the Pops of Rome and Doctours of the Catholicke church which may certifie you the age and tyme when thinges were done soe that to Say the Doctours of the church or church did erre is friuolous for choose your tyme wherin you would haue it to be most pure yea euen whilst the Apostles themselues liued you shall heere find it proued both by the Doctours and whole church of that age and likewyse by the confession of the chief and most learned ministers you haue had that the Romane faith now taught was the same with that then generally held in Gods church for the true Apostolike faith But that my oyle be not all in waste read with humility and prayer that God would assist you for S. Paul saith 1. Cor. 3.6 Iac. 1.6 Matt. 7.7 I planted Apollo vvatered but God gaue the increase And S. Iames saith God giueth aboundantly to all yea our Sauiour himself bideth you aske and if shal be giuen you wherfore there only resteth on your part that you aske with all sinceritie and puritie of hart not drawen away or led with any preiudicate opinion or Sinister respect This S Iames craueth of you where he bideth you aske in saith nothing doubting That is with a feruent desire and true zeal of the knowledge of God and his seruice ready to imbrace and preferre it before all the world A true catalogue of the Pops of Rome Matth. 16.18 c. And I say vnto thee because thou art Peter and vpon this roke will I buyld my Church and the gates of hell shall not preuail against her and I will giue thee the keyes of the kingdome of heauen and what soeuer thou shalt bind one earth shalhe bound in heauen and what soeuer thou shalt loose one earth shal be loosed in heauen order yeeres of Christ gouerned yeeres montes days 1 44 S. Peter Apostle and Martyr 24 5 2 2 57 S. Linus Martyr Peter yet liueing 11 2 12 3 68 S. Clement Mart. the first after the 9 3 26   Death of saint Peter  4  4 77 S. Cletus Martyr 6 5  5 84 S. Anacletus Martyr 12 2 17 6 97 S. Euaristus Martyr 13 3 7 106 S. Alexander Martyr 7 5 19 8 117 S. Sixtus Martyr 9 10 9 9 127 S. Telesphorus Martyr 11 8 8 10 139 S Higinius Martyr 4 11 143 S. Pius I. Martyr 11 5 15 12 154 S. Anicetus Martyr 8 8 14 13 161 S. Soter Martyr 7 11 18 14 173 S. Eleutherius Mart. England 2. conuerted 15 13 15 186. S. Victor I Martyr 12 1 28 16 198. S. Zepherinus Martyr 10 17 17 218. S. Calixtus I Martyr 6 1 13 18 224. S. Vrban Martyr 7 7 5 19 232. S. Pontianus Martyr 5 5 2 20 236. S. Antherus Martyr 1 14 21 2â—7 S. Fabian Martyr 14 4 22 251 S. Cornelius Martyr 2 5 29 23 253. S. Lucius Martyr 1 4 14 24 255. S Stephan I. Martyr 3 3 24 25 258. S. Sixtus II. Martyr 1 11 3 26 260. S Dionysius I. Martyr 9 4 5 27 270 S. Foelix Martyr 4 5 28 274 S. Eutichian Martyr 9 6 9 29 283. S. Caius Martyr 12 4 6 30 295 S. Marcellinus Martyr 7 11 19 31 304. S. Marcellus I. Martyr 4 6 21 32 308. S. Eusebius Martyr 2 7 27 33 310. S. Melchiades Martyr 3 2 34 314. S. Syluester I. 21 4 35 336. S. Marke 8 22 36 336. S. Iulius 14 -5 19 37 351. S Liberius 15 10 18 38 373. S. Damasus 16 2 10 39 38â— S. Siticius 15 1 10 40 398. S. Anastasius 4 1 13 41 402. S. Innocent 15 2 10 42 417. S. Zozumus 2 4 7 43 420. S. Boniface I. 3 9 28 44 423. S. Caelestinus I. 8 5 3 45 432. S. Sixtus 3. 7 11 46 440. S. Leo the Great 20 11 2 47 461 S. Hilarie 6 3 9 48 467. S. Simplicius 14 6 14 49 482 S. Faelix II. 11 11 18 50 494 S. Gelasius 2 8 26 51 496 S. Anastasius II. 1 11 12 52 498 S. Simmachus 15 7 16 53 514 S. Hormisda 9 11 54 523 S. Iohn I. 2 9 14 55 526 S. Faelix III. 4 2 18 56 530 Boniface II. 1 2 57 532 Iohn II. 2 4 6 58 534 S. Agapetus 1 1 59 535 S. Siluerius 1 5 12 60 537 Vigilius 17 16 26 61 555 S. Pelagius 9 10 28 62 566 S. Iohn III. 10 15 63 577 S. Benedict I. 3 2 15 64 580 S. Pelagius II. 9 2 20 65 590 S. Gregorie the Great 1 6 8 66 604 Sabinian 13 5 9 67 60â— S. Boniface III. 1 2 28 68 608 S. Boniface IV. 6 8 13 69 614 S. Deusdedit 3 23 70 6â—8 S. Bonifice V. 3 9 19 71 622 Honorius I. 1 3 17 72 635 Seuerinus 1 4 73 638 Iohn IV. 1 9 16 74 640 S. Theodorus 6 5 18 75 647 S. Martine I. Martyr 6 1 26 76 653 Eugenius 2 9 â—4 77 657 Vitilianus 14 5 18 78 672 Adeodatus 4 2 5 79 676 Domino I. 2 5 10 80 679 Agatho 3 9 4 81 682 S. Leo. II. 10 17 72 684 S. Benedict II. 10 17 83 685 Iohn V. 1 9 84 686 Cuno 11 3 85 607 Sergius I. 13 8 3 86 701 Iohn VI. 3 2 13 87 703 Iohn VII 2 3 17 88 703 Sisinnius 20 89 717 Constantine 7 1 21 90 735 Gregorie II. 15 10 21 91 741 Gregorie III. 10 8 10 92 751 Zacharie I. 10 3 9 93 752 Stephen II. 3 94 752 Stephen III. 5 29 95 767 Paul I. 10 1 96 778 Stephen IV. 3 5 27 97 76â— Adrian I. 13 10 17 98 716 Leo. III. 20 5 18 99 716 Stephen V. 6 24 100 817 Paschal 7 3 17 101 824 Eugenius II. 3 6 â—4 10â— 827
Hierusalem what then the word of God is cleare and playne eat yee and drinke yee this wee must heere this wee ought to preferre before all Iacobs and all words of the church no otherwyse then God is preferred before the church These he Brentius also a Chief protestant in Germanie most euidently affirmeth the same according to the sentence and decree of the whole church of wirtem saying Both S. Peter saith he prince of the Apostles and S. Barnabas after they had receaued the holy ghost did erre together with the whole church of Hierusalem Luther saith yf the Councell should in any case decree this the communion to be receaued vnder both kindes of bread and wine least of all then would wee vse both kinds yea rather in the despite of the Councell and that decree wee would vse either but one kind only or neither and in no case both in parua con â—essione Also he saith concerning the eleuation of the Sacrament I did know saith he the eleuation of the Sacrament to be Idolatricall as making for sacrifice yet neuerthelesse I did reteyne it in the church at wittemberg to the end I might despite that Diuell Carolostadius sc a chief protestant in Syllogâ—thes Theolog pag. 464. A saying and practise so grosse that Amandius Polanus professor at Basil specially mentioneth and reproueth the same saying further I will not recyte more of Luthers absurde sayinges which are many May this man then besaid to be holy S. Martin Luther as g in his consid of the Papistes supplic p. 70. M. Iewell Apolog part 4. ca. 4 5.2 and in defens 4.15.11 pag. 428. M Fox act mon. p. 400. and pag. 416. M. Powell termeth him And as M. Ievvell saith of him a man sent from God to lighten the whole world Also M. Fox saith it pleased the lord to reforme and reedify the desolate ruins of his religion by the industrie of this Martyr Luther sent and set vp by the mighty sperit of God and that he is the Helias conductor and chariote of Israell infinit might besaid of him in this kind but I spare my labor in so Idle a busines THE 35. ARTICLE Of Confession THE CATHOLICKE DOCTRINE Christ did so committ the keyes of the kingdome of heauen vnto his Church that whatsoeuer her ministers the priestes of the new testament doe binde or loose in earth is bound or loosed in heauen saying whose sins soeuer yee shall remitt they are remitted theÌ„ whosoeuer you shall reteyn they are reteyned therfore they haue power which they exercise in the place of Christ to absolue coÌ„trite sinners such as coÌ„fesse SCRIPTVRE a Matt. â— ANd they were Baptized by him in Iordane Confessing their sins S. Luke hath the same b Ioan. 20. v. 22.23 Receaue yee the holy ghost whose sins yee shall forgoue they are forgiuen and whose you shall reteyne they are reteyned c Act. 19.18 And many of them that belieued came confessing their sins and declaring their deeds d Iames 5.16 Confesse theirfore your sins on to and other FATHERS Serm. 5. de lapsis S. Cyprian anno 240. saith Finally how much more great is their faith and feare of God more commendable who although not giultie of any haynous crime or fact where of they need by Sacrifice to be purged yet because they haue thought of som such thing they confessed the same with great sorrow vnto the priestes of God and simply confessing do cleare their conscience by expressing the burden of their soule and seek for a wholesome medicine though their wounds be little and smale Et infra let euery one I pray you brethren confesse his sin whilst the sinner yet liueth whilst his confession may be admitted whilst the satisfaction and absolution giuen by the priest is acceptable to God Homil 17. in Lucam Origen anno 230. expounding the words That the cogitations of many harts may be reuealed saith Wher vpon wee also if wee haue sinned must say I haue made my sin knowne vnto thee and I haue not hidd myne iniquitie I haue said I will declare myne vnrighteousnes vnto our lord against my self For if wee shall do this and reueal our sins not only vnto God but to those also that can heal our wounds and sins our sins shal be blotted out by him that saith behold I driue away thyne iniquities as a cloud and thy sins as darknes lib. 4. ca 17. de diuinaâ—um instit Lactantius anno 320. shewing the reason why God commaunded circumcision in the old testament saith for this cause God commaunded that flesh to to be made naked that heerby he might admonish vs not to haue a secret hart that is not to keepe hidden any fowle sin within the priuitie of the conscience this is the Circumcision of the hart where of the Prophets spake which God hath translated from the mortall flesh to the soule which Circumcision only shall continue for he being desirous to prouide for our life and saluation according to his eternall loue towards vs hath in that Circumcision propounded or set before vs penaunce that if wee will make cleane our hart that is if wee will by confessing our sins so satisfie God wee may obteyne pardon which is denied to the stubborne and such as hide their sins for he beholdeth not the outward face as man doth but the inward secreats of the hart Againe lib. 4. cap. 30 contra Nouationos he opposeth confession vsed in the Catholicke Church against the Nouations as a true note or marke wherby to know the true Catholicke Church saying Because euery company of heretiques saith he think them selues the best Christian and their owne Church to be the Catholicke Church wee must know that to be the true Church wherim is confession and penaunce which with wholesome medicines cure those sins and wounds where vnto the weaknes of the flessh is subiect S. Athanasius anno 340. vpon those words In Sermone ad finem goe vnto the villadge ouer against you and you shall find a coult bound saith thus Let vs examine our selues whether our bonds be loosed that wee may profitt the more and if thy bonds be not yet loosed goe vnto the disciples of Iesus for they be at hand whoe by that authority which they haue receaued from our Sauiour can absolue thee for he saith what soeuer you shall bind on earth shal be bound also in heauen and whose sins you shall remitt they are remitted vnto them S. Hilarie anno 350. saith Can. 18. in Matth. But for the terrour of that greatest feare whereby all men for the present ought to be kept in awe he hath appoynted the vnmoueable iudgment of Apostolicall seuerity that whomesoeuer they shall bind vpon earth as is whosoeuer they shall leaue wrapped in the fetters of their sins and whomesoeuer they shall absolue that is receaue by confession into the blessed state of Pardon or vnto saluation these men
phisitians hand confesse let all filthie corruption depart and fleet away in confession and now reioyce and be glade for that which remaineth will easily be healed Again he that is sorrie let him be hartely sorrie Idem S. Augustinus vel quisquis Author est libri de vera and false poenit cap. 10. and shew his grief by teares and present his life vnto God by the priest let him preuent the iudgment of God by confession for our lord hath commaunded the pure in hart to open their mouth vnto the priest teaching that sins ought to be confessed by corporall presence not by a messenger or made knowne by writing Et infra where for he that will confesse his sins therby to obtaine grace let him seeke a priest one that knoweth when to bind and when to loose or absolue least that being found negligent about himself he be neglected by him that doth mercifully admonish him Again yf the sin be secret cap. 11. it sufficeth to make it knowne to the priest S. Leo Pope anno 450. saith In epist 80. ad Episcopos Campaniae for as much as it sufficeth if the guilt of the conscience be made knowne vnto the priest only by secret confession c. And a little after that confession is sufficient which is made first vnto God next also vnto the priest S. Greg. Pope anno 600. explicating those wordes Homil 26. in Euang. c. Whose sins yee shall remitt they are remitted vnto them saith Wee must vnderstand saith he what is the fault and what penaunce doth follow the offence that whome admightie God doth visit by the grace of compunction those the sentence of the pastour may absolue THE ADVERSARIE Cent. 3. c. 6. col 27. l. 28. The Century-vriters affirme that in the tymes of S. Cyprian and Tertullian there was vsed priuate confession euen of thoughts and lesser sinns then so commaunded and thought necessarie Caluin institut l. 1. ca. 4. sect 8. Cent 3. col 127. l. 44. Caluin and the Centuristes do further affirme that euen in the primitiue Church open confession was first made and pennaunce inioyned the priest did then after wards absolue the penitent euen with the now lyke vsed Ceremonie of imposing his hand Contra Duraeum l. 7. pag. 490. M. Whitaker saith that Innocentius the third anno 1198. was the first that instituted auriculer or priuate confession as a thing necessarie Vpon the reuelations pag. 57. M. Symondes saith That Leo the first anno 450. first brought in auriculer or priuate confession How these two agree I pray note But to answere at least the one of them Guido de Iacobitis It is euident that rhe Iacobites vere condemned anno 600. For affirming that wee ought to confesse our sins to God only and that confession of sinnes to a priest is not need full But if this vse of confession was first brought in by either of these men it being a Doctrine before that tyme straung and vnheard off what father or other wryter of that age then resisted it or who is witnes to this Chaung heere M. Withaker is silent Cent. â— c. 6. â—oc 127. l. 27. The Centuristes doe also yet affirme that they gaue absolution from sinnes if those that did pennaunce had first confessed their sins for in this manner say they Tertullian doth earnestly vrge confession in his booke of pennaunce Also say they priuate confession was very vsuall wherein they confessed both their offences and priuate thoughts as appeareth in some places of Cyprian as in his fift Sermon de lapsis lib. 1. de poenitentia cap. 2. To conclude therfore this poynt S. Ambrose saith of the Nouations But saith he they say that they geue reuerence to our lord to whome only power to forgiue sins is reserued yea none do greater injurie then such as violate his commaundement for when as our lord himself hath said in his ghospell receaue yee the holy ghost whose sins yee forgiue they are forgiuen c. who then doth rather honour him he that obeyeth his commaundement or he that resisteth them These S. Ambrose Againe Ibid. cap. 7. why do you Baptize saith he if it be not lawfull that sinns be forgiuen by man for as much as remission of all sinns is giuen by man in Baptisme what matter is it whether priests do challeng this power giuen them either by penaunce or the lauer the ministerie is one and thesame in both S. Pallanus saith In epist 1. ad Sympronianum Nouatianum God would neuer threeâ— dat he that is not penitent vnlesse he would pardon the penitent Thou wilt say saith he God only can do this it is true but yet in that he doth it by his priestes it is his power for what is that which he saith to his Apostles whatsoeuer you shall bind on earth c. LVTHERS DOCTRINE Luther saith Confession is good and profitable lib. de capt Babyl cap. de paenir also in vsitatione sun Saxonica in Sermone ne panit in articulis Smal caldicis art de confessione lib. de ratione consitendi cap. 6. lib. contra Latonium in â—ssert articul art â— but not ordayned by God and therfore not necessarie also he saith that all sins ought not to be confessed neither veniall nor mortall but such as are manifestly mortall Moreouer he will haue confession to be free that the penitent may at his pleasure and as he shall thinke good confesse what he list and in an other place he doubteth whether any sin ought to be confessed and finally at length he taketh it quit a way saying I plainly deny that confession ought to be exacted at all And therfore calleth it a most bloody butcherie if any man craue of the penitent confession of all or any of their sinnes CALVINS DOCTRINE Lib. 3. cap. 4. ¶ 5. Caeluin I marueile saith he with what countenaunce they dare defend confession which they say is commaunded by God indeed wee confesse the vse of it is most auncient but wee caÌ„ easily proue that in tymes past it was free and without obligation Ibid. What soeuer all the Pops wilfull hirelinges doe bable wee hould that Christ was neuer Author of this law which forceth men to number their sins yea for one thousand two hundreth yeares after the resurrection of our Sauiour there was neuer any such law made therfore this tyrannie was then first brought in when all pietie and doctrine being quite extincte the ghostes of Pastours did without any vnderstanding take vnto them selues all libertie ¶ 13. Again when wee treat of the keyes wee must alwayes take heed that wee doe not dreame of any facultie or power separate from the preaching of the ghospell ¶ 19. Again It is no marueyle then if wee condemne this auriculer confession as a pestilent thing being so many wayes hurtfull vnto the Church and desire to haue it vtterly taken away ¶ 23. Againe but in