ad Virgines Chrysostom in Matth. Homil. 53. Id. ad Stelechum de compunct cord ed. Savil. Tom. 6. p. 157. Jerom super Ephes 2. Tom. 9. Id. l. 6. in Isai c. 13. Id. lib. 17. c. 64. Tom. 5. Leo Serm. 1. de assumpt Id. Serm. 12. de pass dom Theodoret in Rom. 6. v. ult Id. in Rom. 8. Augustin Confess l. 10. c. 4. Tom. 1. Id. super Johan Tract 3. Tom. 9. Id. Tom. 8. in Psal 109. Fulgentius ad Monim l. 1. c. 10. Justus Orgelitanus in Cantic cap. 2. Cassiodore in Psal 5. Council of Orange 2. Can. 20. Caranza in summa Concil Gregor Magnus Tom. 2. in Ezech. ad finem Id. moral l. 5. c. 8. l. 9. c. 14. l. 29. c. 9. l. 35. c. ult Id. Psal 1. Paenit Tom. 2. Merit Not allow'd of in Anselm's time who liv'd An. Dom. 1086 as appears from him in upon Rom. 12. nor in S. Bernard's days as appears from him in Cant. Serm. 73. where he saith That the Saints had need to pray for their Sins that they may have Salvation through Mercy and not trusting in their own Righteousness So far was S. Bernard who liv'd An. Dom. 1120 from owning the Popish Doctrine of Merits Confess'd By Bellarmin That Good Works are rewarded above their deserts de Justi l. 1. c. 19. Concerning the Sacrifice of the Mass Consult Bishop Jewel 1 and 17 Article against Harding Bishop Morton of the Mass Dr. Brevint's Depth and Mystery of the Roman Mass Mons Rodon's Funeral of the Mass c. 7. and 8. Concerning the Popish Doctrine of Merits see Birckbeck's Protestant Evidence Article 9. That Men are not Justified by Faith only and for the Merit of our Saviour but by their own good Works too by which as the Papists hold they merit eternal happiness is Contrary to Scripture Rom. 3.28 and c. 4.4 5. and c. 5.1 2 3. and c. 11.6 Ephes 2.8 9. Contrary to the Fathers Irenaus l. 4. c. 5. Clemens Alexandrinus Padagog l. 1. c. 6. Stromat l. 5. Origen l. 3. in Epist ad Rom. c. 3. Ambrose or some in the same Age with him as Bellarmin confesseth de Justif c. 8. in his Comment upon Rom. c. 4. and in 1 Cor. c. 1. Theodoret de curandis Graecar affectib l. 7. Chrysostome in Rom. 1.17 Homil. 2. Id. in Tit. 1.13 Homil. 3. Augustin l. 1. contr duas Epistol Pelag. c. 21. Id. in Psal 8. concion 2. Primasius in c. 2. ad Galatas Fulgentius de incar grat c. 16. Confessed By Cardinal Bellarmin That it is most safe and sure to place all our trust upon the only Mercy of God because of the incertainty of our own Justice and the danger of vain glory De Justif l. 5. c. 3 after he had Confessed That good Works are rewarded above their deserts Id. de Justif l. 1. c. â—â— Consult herein Birkbeck's Protestant Evidence Article 8. SECT VIII Our Church performs all her Prayers and other Divine Offices and administers the Sacraments with such Rites as are agreeable to the Word of God being for (84) 1 Cor. 14.40 Decency and Order in a Language understood (85) Article 24. by all those that are concern'd therein The Popish Church (86) Harding against Bp. Jewel Article 3. Missal Rom. approbat ex decreto Concil Trident. Bulla Pii 5. Cherubini Bullar Tom. 2. p. 311. hath her Prayers in an unknown Tongue to which if the people do say Amen it is without understanding Which is not only an unreasonable Service but an abominable Sin Robbing God of his Honour and Men of their Devotion Prayers in an unknown Tongue are 1 Contrary to Scripture 1 Cor. 14. 2 Contrary to the Fathers Origen contra Cels l. 8. Basil lib. Qu. ex variis Script locis Q. 278. Ambrose in 1 Cor. 14. Chrysostom Hom. 18. in 2 Cor. Hierome Tom. 1. Epist 17. Augustin Epist 178. Id. in Psal 18. con 2. Id. de doctr Christ l. 4. c. 10. Bede Hist Angl. l. 1. c. 1. 3 Contrary to Councils and Papal Decrees Concilium Moguntinum An. Dom. 812. cap. 45. Concil Lateran An. Dom. 1215. c. 9. Greg. l. 1. titul 31. cap. Quoniam plerisque Baronius Tom. 10. A. D. 88. N. 16. Histor Boem c. 13. Written by Aeneas Sylvius who was afterwards called Pope Pius 11. 1 Confessed to be against Edification in Spiritual matters by Lyra and Cardinal Cajetan in 1 Cor. 14. Cassander in Liturgic c. 28. Consult Art 24. 2 Confessed to be Contrary to the Practice of the Primitive Church by Aquinas and Lyra in 1 Cor. 14. Consult herein Bp. Jewel against Harding Article 3. Bp. Taylor 's Dissuasive Part 1. ch 1. Sect. 7. SECT IX As our Church employs such persons in the Ministry of God's Worship and Sacraments and in feeding and governing the Flock of Christ as are (87) Article 36. Book of Ordination Mason of the Consecration of Bishops in the Church of England Archbishop Bramhal's works Tom. 1. Discourse 5. Tom. 4. Discourse 6. lawfully called to their Office and Ministry and are Consecrated and Ordained according to the Scriptures and Canons of the Universal Church and of whose Bishops we can shew (*) Which the Roman Ch. notwithstanding its big pretences to constant succession cannot justly challenge and that both from its five vacancies making up almost Nine years when Rome had no Bishop at all and the many Schisms by some Chronologers reckoned up to be Twenty nine a fair number indeed by Onuphrius to be Thirty and by Bellarmin himself to be Twenty six Whereof the Twentieth Schism lasted Twenty years and the 21st lasted 36 years during which time the Church of Rome had two Popes which excommunicated each other the 26th continued saith Genebrard Chron. l. 4. An. Dom. 1378. from Vrban 6. till the Council of Constance which was at least Thirty five years Baronius ad Annum 1044. Sect. 5. Tom. 11. calls the three Popes who then contended for the Papal Chair a Beast with Three heads ascending out of the bottomless Pit Add to these the 70 years stay of the Popes at Avignion which quite joints their boasted Succession For during these times where was the true Successour of St. Peter Or was the Church in their sense so long without an Head a Succession to the Apostles of our Saviour as fully as any other Church at this day can do so do we leave all (88) Article 32. Ecclesiasticks whether Bishops Priests or Deacons to Marry at their own discretion as they shall judge the same to serve better to godliness since (89) Heb. 13.4 Marriage is honourable in all and not forbid but permitted and in Cases so requiring enjoyned by God's Law and practised as well as taught by persons of the same function i. e. Priests in the best and purest Ages of the Church as may be seen in the following Quotations The Church of Rome (90) Bellarmin lib. 1. de Cleric c. 20. Sect. Respondeo
was that damnable Treason designed by Gunpowder against the Person of King James the First of blessed Memory and the two Houses of Parliament to which the Pope himself as we (100) Delrio disq Magic l. 6. c. 1. are credibly informed was not only privy but its director too Pursuant thereof that Pope Clement VIII a little before that time gave order That no Priest should discover any thing that came to his Knowledg in Confession to the benefit of the Secular Government I think there needs no better evidence of the Pope's good intentions towards the Secular Government nor what ill effects the practice of this sort of Confession can and may produce than this And that it still may be used as an Instrument in procuring the ruine of Princes and subversion of Kingdoms Let us hear their i. e. the Popish Doctors opinion of its virtue and use One of them then tells us That the Seal of Auricular Confession which they hold to be of Divine Institution is so Sacred that it may not be broken open to save (101) Tolet. Instruct Sacerd l. 3. c. 16. the Lives of Princes or of the whole Commonwealth Another (102) Henriquez de poenit l. 2. c. 19. n. 5. goes further and saith That the Seal of Confession is not to be broken no not to save all the World Here the Reader may see for this is not only the opinion of one or two private men but runs with the stream of their (103) See Eudemon Joannes in his Apology for Garnet Binet Suarez c. Writers what may be expected from the Charity of their Popish Priests what an unlucky tool Auricular Confession is in (104) And yet they can say that it is of Divine Right See Biel l. 4. dist 17. Q. 1. Scotus ibid. Bonaventure ibid n. 72. which if it had been the Fathers would never have writ against it nor would it have been disanhull'd For private Confession of crimes was a rogated a out An. Dom. 396. upon the discovery of a Whoredom committed betwixt a Deacon and a Noble Woman Histor Tripartit l. 9. c. 35. And though it was practised several years before yet was it not enjoyn'd as a necessary Act of Salvation before the Council of Lateran An. Dom. 1215. under Pope Innocent III and therefore far from true Antiquity their hands Besides to how great an awe of and respect for their Confessor to whom they are bound as I have already said to discover all their Sins under pain of Eternal Damnation To what Pride and Insolence to what Lust and Revenge to what Avarice and Rapine are not only the meanest Men but even Persons that make the greatest figure exposed unto by Auricular Confession in Popish Churches It is a slavery so great and intollerable that the Israelitish Tasks in Egypt were a pleasure or at least a divertisement in comparison of it Auricular Confession to a Priest under point of Salvation and Damnation and that people cannot be saved without it is Contrary to Scripture Isai 55.7 Acts 2.38 and c. 3.19 and c. 16.30 31. Rom. 10.3 Contrary to the Fathers who when they did speak of the necessity of Confession generally meant Confession before God only or a publick acknowledgment of some publick crimes incurring the censure of Excommunication and that in an Ecclesiastical Assembly Origen in Psal 37. Hom. 2. Cyprian de lapsis Serm. 5. Chrysostom Hom. 4. de Lazaro Id. Hom. 2. in Psal 50. Homil. 31. in Epist ad Hebraeos Hom. 5. de incomprehensibili nat Dei Hom. 8. de paen Hom. de poenit Confessione Augustin Confession l. 10. c. 3. Auricular Confession acknowledged not to have been Instituted by our Saviour and that it is not of Divine Institution by these Learned Papists Cardinal Cajetan in Joh. 20. Scotus in sent 4. dist 17. Q. 1. Maldon in summa Qu. 18. Art 4. Bell. de poenit l. 1. c. 4. Acknowledged by others That it is better to say that it was Instituted rather by the Tradition of the Universal Church than by the Authority of the Old and New Testament And yet it is denyed That this Tradition is Universal and that it is not necessary amongst the Greeks because this Custom i.e. of private Confession sprung not up among them de poenit dist 5. in principio Gloss Again it is Confessed That the Fathers scarce speak of it as of a thing commanded by Rhenanus in admonitione de Tertullian Dogmat. Lastly It is Confessed That we may obtain Pardon though our Mouths be silent then we do not confess And our Lord doth shew that a Sinner is not cleansed by the Judgment of the Priest but by the Bounty of Divine Grace Gratian dist 1. cap. Convertimini What clashing and enterfering is here Is this the pretended solid Union of the Popish Church in matters of Salvation and which she enjoyns under pain of Damnation Have they no better Grounds for their Articles of Faith than these Can Auricular Confession be of Divine Institution and yet neither be Instituted by our Blessed Saviour nor mentioned by the Fathers as a Divine Precept nor imposed by an Universal Tradition of the Church And lastly can it be necessary to Salvation and yet we can obtain pardon of Sins without the use of it Let any Papist reconcile me these erit mihi magnus Apollo Consult herein Bishop Taylor 's Dissuasive Part 1. ch 2. Sect. 2. F. White against Jesuite Fisher p. 189. Concerning the Marriage of the Clergy see Bishop Jewel's Defence of the Apology of the Church of England Part 2. p. 180. and Part 5. p. 456. Bishop Hall's Honour of the Married Clergy SECT X. As I have all along shewed the vast difference in Doctrines betwixt the Protestant Church of England and the Church of Rome so will I put a Period to this Discourse after I have done the like in that of Obedience Which I shall not as I have hitherto argue from the Articles and Homilies of our Church the Decrees of their Church the Writings of the Fathers and from Ancient Councils because that hath been sufficiently canvassed of late years but only subjoyn the undenyable Testimonies of King James I. and King Charles the Martyr of ever-blessed Memories and the Royal Grandfather and Father of our present Gracious Soveraign to determin the Case of Protestants Loyalty and Popish Rebellion King Charles I. in his Excellent Book entituled Εικον Βασιλικε chap. 27. to our Late Gracious King and then Prince of Wales saith King James I. in His Works p. 504. saith The best Profession of Religion I have ever esteemed that of the Church of England in which you have been educated (105) Yea it was but two days before his death that he told the Princess Elizabeth That she should dye for maintaining the true Protestant Religion In this I charge you to persevere as coming nearest to God's Word for Doctrine and to the Primitive Example for Government I tell you
I have tried it and after much search and many disputes have concluded it to be the best in the World keeping the middle-way between the As on one part many honest men seduced with some Errors of Popery may yet remain good and faithful Subjects so on the other part none of those that truly know and believe the whole grounds and School-conclusions of their Doctrines can ever either prove good Christians or good Subjects pomp of Superstitious Tyranny and the meanness of Fantastic Anarchy  Ibid. Scarce any one who hath been a beginner or prosecutor of this late War against the Church the Laws and Me was or is a true Lover Embracer or Practiser of the Protestant Religion established in England King Charles 1st in his Solemn Declaration October 23. 1642. saith That there was a greater number of Papists in the Rebels Army than in His. To which I add Solatii ergô that excellent Expression in His Majesties first and most Gracious Speech to His Privy Council I know the Principles of the Church of England are for Monarchy and the Members of it have shewed themselves good and To which may be added That then they are guilty of this mortal Sin of Obedience to a Protestant Prince when they are not strong enough to manage a Rebellion Watson's Quodlibets p. 255. faithful Subjects therefore shall I always take care to defend and support it  These words deserve to be written in Letters of Gold however they are written in large Characters in good Protestants Hearts Now Jude 24 25. 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