contextum scripturae si quadrare invenerit laudet deum qui non alligavit expositionem scripturarum sacrarum priscorum doctorum sensibus sed scripturoe ipsi integrae sub catholicae ecclesiae censura alioquin spes nobis ac posteris tolleretur exponendi scripturam sacram nisitransferendo vt aiunt de libro in quinternum Being now readie to write vpon the pentateuch of Moses according to the literall sense and purposing to bring now and then a new sense of the scripture vnder the censure of our holy mother the church and apostolike seate I desire all that shal read my commentaries to contemne nothing rashly but to ponder every thing with the scripture and the veritie of the christian faith and the doctrine of the catholike church And if at any time a new sense occurre which is consonant to the text and not dissonant from holy writ or doctrine of the church although it swarve from the opinion of never so manie fathers yet let the readers iudge thereof indifferently and according to equitie Let them remember to give everie one his right for this priviledge is onely graunted to the writers of the holie scriptures that wee must therefore beleeve it to be so because they haue written so Let none therefore loath a newe sense of holie scripture because it dissenteth from the old doctors but let him exactlie consider the text and context of the scripture and if he find it to agree let him praise God who hath not tied the exposition of the holy scriptures to the opinions of the old doctors but to the integritie of the scripture it selfe vnder the censure of the catholike church For otherwise neither wee nor our posteritie should have anie hope to expound the scripture but onelie to translate out of one booke into another Thus we heare the verdict of our Caietaine our Thomist our frier our Cardinall of Rome by whose resolution it is evident that no sense though never so new no exposition though never so strange no opinion though different from never so many fathers ought to bee reiected if it be agreeable to the scriptures and consequently it followeth by the said resolution that everie truth is to be tried by the scriptures and none by the fathers For first our Cardinall telleth us that he purposeth now then to bring newe senses new Glosses nevv expositions of the Scriptures Secondly he saith that such new senses must not rashly bee contemned but duely examined by the scriptures and then admitted if they be found consonant to the same Thirdly he teacheth us this golden lesson that God hath not tyed the exposition of the scripture to the iudgement of any auncient father or fathers whosoever Fourthly he telleth us that the Apostles and such as only penned the holy scriptures had this speciall prerogative that they coulde not erre All which important pointes are so learnedly so gravely so christianly observed by this Cardinall as more cannot be wished yea in the selfe same preface hee professeth constantly that hee will neither expound the Greeke nor the Latine text but the fountaine and the originall to wit the Hebrew And his reason is because the Hebrew onely is authenticall Where note by the way that the Latine edition which the papists tearme vulgata and which is so magnified by the late councell of Trent as both the Greeke and the Hebrew must give place unto the same is of small or no authoritie in respect of the Hebrew by Cardinall Caietanus his resolution Note secondly that this Cardinal did dedicate these his commentaries in which all these memorable observations are conteined to our holy father Pope Clement him selfe who perused them and difallowed no part thereof and consequently that this doctrine of Caietane is confirmed by the pope For so mightily hath God alwayes wrought for the truth of his Gospell as evident testimonies are set downe euen by the adversaries and remaine this day with them vncancelled for confirmation of the same Neither is this the opinion of the popes Cardinall onely but of Aquinas also his angelicall and best approoved doctour His wordes I will likewise alledge at large because albeit they belong yet can they not be thought tedious to such as loue the trueth as which are most significant and effectuall for the controversie now in hand Thus therefore doeth he write Licet locus ab auctoritate quae fundatur super oratione humana sit infirmissimus locus tamen ab auctoritate quae fundatur super revelatione divina est efficacissimus Vtitur tamen sacra doctrina etiam ratione humana non quidem ad probandum fidem quia per hoc tolleretur meritum fidei sed ad manifest andum aliqua aliaquae traduntur in hac doctrina Cum igitur gratia non tollat naturam sed perficiat oportet quod naturalis ratio sub serviat fidei sicut naturalis inclinatio voluntatis obsequitur charitati vnde apostolus dicit 2. Cor. 10. in captivit atem redigentes omnem intellectū in obsequium Christi Et inde est quod authoritatibus philosophorum sacra doctrina vtitur vbi per rationem naturalem veritatem cogno scere potuerunt sicut Paulus act 17. inducit verbum Arati dicens sicut quidam poetarum vestrorum dixerunt genus Dei samus sed tamen sacra doctrina huiusmodi auctoritatibus vtitur quasi extraneis argumentis probabilibus auctoritatibus autem canonicae scripturae vtitur propriè ex necessitate argumentando auctorit atibus autem aliorum doctorum ecelesiae quasi arguendo ex proprijs sed probabiliter innititur enim fides nostra revelationi apostolis prophetis factae qui canonicos libros scripserunt non autem revelationi si qua fuit alijs doctoribus facta Although the place of authoritie which is grounded vpon mans reason be most weake and infirme yet the place which is grounded vpon divine authoritie is most sure and effectuall neverthelesse sacred doctrine vseth also mans reason not indeede to establish faith for so faith should lose it merite but for the manifestation of some other thinges which are deliuered in this doctrine Since therefore grace doth not destroy nature but doth pervert the same it is expedient that naturall reason be servant vnto faith even as naturall inclination of the will is servant vnto charitie whervpon the apostle willeth vs to bring our vnderstanding captive to the obedience of Christ. And from hence commeth it that sacred doctrine vseth also the authorities of philosophers when they could by naturall reason haue knowledge of the truth as Saint Paul alledged the saying of Aratus yet sacred doctrine vseth such authorities as arguments which are externall and onely probable But vseth the authorities of canonicall scripture as argumentes that are proper and which conclude of necessitie as for authorities of the doctors of the church it vseth them as proper arguments but which are onely probable
THOMAS BELS MOTIVES CONCERNING ROMISH FAITH AND RELIGION Exod. cap. 8. vers 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Printed by Iohn Legate printer to the Vniversitie of Cambridge 1593. And are to be sold at the signe of the Sunne in Paules Churchyard in London TO THE RIGHT HONOVRABLE MY very good Lordes the Lordes of her MaIESTIES MOST HONOVRABLE PRIVIE COVNSELL IF Tertullian right honourable erred montanizing if Cyprian rebaptizing if Origen corporizing if Nazianzen angelizing if Eusebius arrianizing if Hieronymus monogamizing if Ambrose millenizing if S. Paul gentilizing if Augustine retracted many things if Aquinas Navarrus Victoria and many others best learned papists haue often changed their opinions if all this I say be true as true it is indeed it will not I trust for it can not iustly I wote be imputed as blame-worthy that I vpon better advise submit my selfe to my vndoubted Soveraigne most gracious and bountifull Queene Elizabetb that I recognize mine errours that Ireclaime my former vnsoundly conceived opinions as best learned writers have done before me Which alteration he hath mercifully and wonderfully wrought in me qui attingit à fine ad finem fortiter disponit omnia suaviter Our mercifull God I meane who hath of late revealed in time that which in his eternall purpose he ordained before the worlde was made For our good God who according to his common course of proceeding directeth things inferiour by superiour and vseth humane meanes in producing visible externall effects first inclined my heart to peruse more seriously some learned papists before studied and that done to provide and revolve other most renowmed papists which before I had neither read nor seene By meanes whereof God illuminating mine vnderstanding I haue by litle and little perceived the popes owne doctours to impugne his Romish religion and so detested all popish faction As who at this houre God be thanked for it beholde as in a glasse of christall the false erroneous and execrable doctrine of the Church of Rome And because omne bonum est sui diffusivum as saith Areopagita neither can I with safe conscience hide that light vnder abushell which God of his great mercy hath bestowedon me no doubt as well for the benefite of others as of my selfe I haue thought it worth the labour to set downe my chiefest motives by which and through which next vnder God I was perswade to renounce the Romish faith and religion as who per swade my selfe constantly that what soever papist in the whole world shall with an indifferent iudgement peruse the same having are solved mind to embrace the truth when it appeareth that selfe same papist will vtterly renounce with me the false erroneous execrable doctrine of the Church of Rome For I will proove the saide Romish doctrine by Gods holy assistance to be of such qualitie as is already said not onely by scriptures authorities and reasons though such proofes I purpose to vse but which is most forceable against papistes by the evident testimonies of best learned papists and who are of best account even in the Church of Rome And consequently that great learned men of all ages since popery began yea in the very altitude of popedome and in the Church of Rome have approoved holden and defended weighty and important points of doctrine contrary to the doctrine of the Church of Rome Which thing so soone as I once vnderstood my mind and will was by and by alienated from the Church of Rome This rare methodicall discourse my right honourable good Lordes all as in which papistry is effectually confuted and confounded by papistry it selfe I have presumed to dedicate vnto your honours for two especiall consider ations First that so I might exhibite some signe of a gratefull and dutifull mind for your Lordships most honourable countenances and rare great good willes towards me Secondly because this my discourse will not want many potent and mightie adversaries and so stand need of honourable wise and grave patrons for the honest and lawfull approbation of the same The Almighty graunt vnto your Lordships many ioyfull and happy yeres with much increase of zeale in true religion to his eternall glory the faithfull service of her Maiestie and the common good of our native countrey most noble England Amen From Cambridge the third of November 1593. Your Lordships in all dutifull manner THOMAS BELL. The Preface generall to the Christian Reader ALbeit I will not now dispute whether the Bishops of Rome be that Antichrist of whome the Apostle speaketh to the Thessalonians or no notwithstanding the affirmative be the iudgement of sundry great learned men yet dare I and doe I boldly avouch that Bishops of Rome have for many yeres past bene the precursors and fore-runners of that very Antichrist whereof mention is alreadie made which to hold and thinke many weightie and important reasons have mooved me For first who but Antichrist or his precursor will either ascribe or suffer to be ascribed unto him such power of maiestie and titles of Deietic as are proper and peculiar to God aloue And yet is this to be verified of the pope undoubtedlie by the popes owne doctrine and his popish doctors The pope if we will beleeve him telleth us that God when he instituted two great lights in the firmament to wit the Sunne and the Moone signified thereby the autoritie of popes and of kings giving us to understand that the pope is as farre above a king in authoritie as is the Sunne above the Moone in excellencie yea he addeth further that Kings and Emperors have no power to draw the sword against popish bishops priestes as who forsooth are not subiect to their iurisdiction And least I should be thought to father untruthes upon the pope I will which is my wonted manner throughout my whole booke alledge his owne wordes which are these Ad firmamentum coeli hoc est universalis ecclesiae fecit Deus duo magna luminaria id est duas instituit dignitates quae sunt Pontificalis autoritas Regalis potestas sed illa quae praeest diebus id est spiritualibus maior est quae vero carnalibus minor ut quanta est inter solem lunam tanta inter Pontifices Reges differentia cognoscatur To the firmament of heaven that is of the universall Church God made two great lightes to wit ordeined two great dignities which are the authoritie of the Pope and the power of the King but that power which ruleth spiritual things is greater and that which ruleth things carnal is lesser that so great difference may be knowen betweene Popes and kings as is betweene the sunne and the moone The popish glosse in the same place setteth downe precisely how farre the King is inferiour to the Pope in these words Restat ut Pontificalis dignitas quadragesies septies sit maior regali dignitate It therefore remaineth that the pontificality of the Pope is seven fourtie
sacriledge because forsooth saith Soto peradventure the other opinion is true And Iosephus exhorteth verie grauely to haue intention neither to consecrate precisely by the former wordes nor yet by the latter but to have the intention of the Church inmpe with the colier for in so doing saith he the sacrificer shall be in no daunger Now I beseech thee gentle Reader what horse would not breake his halter to heare this melodie The 27. article of dissention COncerning the formation of Eve wonderfull are the exclamations of Catharinus against Caietanus and of Antonius Fonseca against Catharinus as also of Paulus Burgensis against Lyranus of Matthias Thoring against Burgensis in many other thinges pervse their glosses vppon the old and new testament and all this will appeare The 28. article of Dissention IT is a great questiō amongst the papists what that is which a mouse eateth when she catcheth their reserved host Bonaventura their maister of sentences affirme that the mouse eateth not Christes bodie but our popes Cardinals and Iesuites defend the contrarie as a grounded article of their beleefe The 29. article of Dissention POpe Adrian Richardus and Panormitanus tell vs that a priest beeing contrite may say masse before he be confessed but by the decree of our councell of Trent this fact is a damnable sinne The 30. article of Dissention OVR pope Cardinalles and Iesuits tell vs that infidels are not bounden to their auricular confession But Richardus Gabriel and Angelus defend the contrarie The 31. article of dissention BEllarminus avoucheth that moe voices in councels must needes be of force but Canus affirmeth that the lesser part is the best if the pope hold with the same And yet in this point notwithstanding their good agreement resteth the foundation of their popish religion The 32. article of dissention THe councell of Lateran where were present 284. persons patriarkes metropolitanes bishops and abbots defined absolutelie that aungels were created at one and the selfe same time with the world and yet Basilius Nazianzenus Damascenus Hieronimus Augustinus and Aquinas denie the same to be a matter of faith Manie other like dissentions I could easilie alledge as of Cardinal Caietanes dissention about divorse and such like But because mine intent is to bee briefe these for this time may suffice For if I should touch all dissentions amongest the papistes the day would sooner faile mee then matter whereof to speake The Corollarie FIrst therefore since the papistes are at bloudie conflict concerning the popes civil regiment Secondly since they teach veniall sinnes not to dissolue amitie betweene God and man their greatest doctors impugning the same Thirdly since some of them constantlie affirme matrimonie to be a sacrament and other some deny the same with tooth and naile Fourthly since to hold the pope to be aboue the general councel is with some no article of faith nor error at all with other some an error in faith and flat heresie Fiftly since some papists maintaine romish doctrine by material succession other some bitterlie exclaime against the same Sixtlie since some do affirme that the pope may dispense for the ministrie of confirmation and other some that it is a heinous crime Seaventhlie since some hold that every of their orders is a sacramēt some zealouslie impugne the same Eightly since many papists defēd our Ladies cōceptiō without sin manie other avouch it to haue bin in sin Ninthly since it is a constant doctrine among the papistes that Constantine was baptized at Rome and that notwithstanding auncient fathers with vniforme consent repute the same a fable a lie since those manie other important dissentions bee amongst the papistes I conclude that it is a sufficient motive for mee to renounce the romish religion as false erroneous and pernicious doctrine Thus much of the seaventh motive THE NINTH CHAPTER Of credite due vnto vvriters THe papistes exclame against protestants because they reiect now and then the authoritie of man For whose better satisfaction in that behalfe if they will bee satisfyed with reason these conclusions following may suffice The first conclusion THe protestants speaking of the wiser and discreter sort do highlie reverence the holie fathers and ancient writers diligentlie reade their workes and gladly vse them as good helpes and ordinarie meanes vnder God for concerning the exact explication of holie writte Of this conclusion none can bee ignorant or stande in doubt therof that seriouslie peruse doctor Iewel the famous and worthie bishop of Saris burie against Doctor Harding Doctor VVhitgift the most reverend learned and vertuous arch bishop of Canterburie against M. Cartwright Doctor Cooper the reverend bishop of winchester against the Martinistes Doctor Reinolds Doctor Seravia Doctor Sutliue and others The second Conclusion THE Protestants although they speake and thinke reverentlie of the ancient fathers yet doe they neither repute their works of equal authoritie with the holie Scriptures neither to be free from all errours and imperfections wherein they nothing at all swerve from the modest estimation which the said holie fathers had euer of themselves For proofe of this conclusion S. Augustine writeth in this maner Ego solis eis scriptur arū libris qui iam canonici appellantur hunc timorem honorem didici deferre vt nullum eorum auctorem scribendo aliquiderrasse firmissime credam alios autem it a lego vt quantalibet sanctitate doctrinaque praepolleant non ideo verum putem quia ipsi it a censuerunt sed quia mihi velper illos auctores canonicos vel probabili ratione quod a veritate non abhorreat per suadere potuerunt I haue learned to give this feare and honour to those onely books of scripture which are called canonical that I firmly beleeue no author thereof to have erred in anie point but yet I read others so that how holie or learned soever they be I do not by by thinke it true because they say so but because they perswade me by those canonicall writers or by probable reason that that is true they say And in another place the same saint Augustine hath these wordes Ego huius epistolae authoritate non teneor quòd liter as Cypriani vt canonicas non habeo sed eas ex canonicis considero quod in eis divinarum scripturarum auctoritati congruit cum laude eius accipio quòd autem non congruit cum pace eius respuo I am not bound to the authoritie of this epistle because I take not Ciprian his writings for canonicall but consider them by the canonicall and what I finde in them agreeable to holy writ that with his praise do I receiue but what is dissonāt that with his favour I reiect And againe hee saith of him selfe in this maner Negare non possum nec debeo sicut in ipsis maioribus it a multa esse in tam multis opusculis meis quae possunt iusto iudicio et nulla
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
they may and must be dispossessed of their Scepters and Regalities Againe in the second Chapter he saith thus Quòd si Christiani olim non deposuerunt Neronem Diocletianum Iulianum apostatam ac Valentem Arianum similes id fuit quia deerant vires temporales Christianis If the Christians in times past deposed not Nero Diocletian Iulian Valens and such like Emperours the cause thereof was for that they wanted povver and force and vvere not strong ynough for that attempt Againe a little after he hath these vvordes At non tenentur Christiani immò nec debent cum evidenti periculo religionis toler are Regem infidelom But Christians are not bounde to tolerate a King that is an Infidell or not a Papist nay they must not tolerate such a one vvith the evident daunger of Religion And our said Iesuite yeeldeth this reason hereof because forsooth saith he De iure humanoest quod hunc aut illum habeamus Regem For it is by the Lavve of man that vve have this or that man to our King This is the doctrine of our Popes and lately hatched Iesuites out of vvhich most disloyall and unchristian assertion I inferre first that the Pope and Iesuites vvould most vvillingly deprive our most gratious Soveraigne of her Royall throne and Regalitie if they vvere of force and povver so to doe I inferre secōdly that our Iesuite doth here approve peremptorily First the diabolical excommunication of Pope Pius Secondly the disloyal fact of Murton vvho brought the same into this Realme Thirdly the publishing thereof by Felton Fourthly the practising of the curse by Sanders Fitz-morice Ballard and others their seditious complices Fiftly the renevving of the print and dispersing of the copies in Rome by our Iesuites Persons and Campion as a compendious preparative for their commodious entrance into this land I inferre thirdly that all subiects are by this doctrine stirred up and encouraged to manifest rebellion to have no scruple of conscience therein The reason hereof is evident because if kinges receive their authoritie frō man as this Iesuit auoucheth then may kings indeed be displaced by man as Romish parasites and irreligious politikes beare the world in hand yet Salomon the vvise replenished vvith holie inspiration teacheth vs another doctrine Per me inquit reges regnant legum conditores iusta decernunt per me principes imperant potentes decernunt iustitiam By mee saith God in Salōmon kings reigne and princes decree iustice By me princes rule and all nobles and iudges of the earth And the Apostle saith Omnts anima potestatibus sublimioribus subdita sit non est enim potestas nisia Deo Let everie soule bee subiect to higher powers for ther is no power but of God But hereof more at large in the sixt chapter and third conclusion of the second booke Fourthlie Sylvester Pryeras that great popish Thomist telleth vs roundlie and malepertlie that empires and regalities are not from God immediatlie but from God by meanes of the pope And he saith further that royall power is so subordinate to poperie or papacie as is the Moone vnto the Sunne These are his owne wordes Nec obstat quod potestas imperialis est a deo concessa secundum multa iura quia est a Deo mediante papa quia eam concedit non vt homo sed vt vicarius Det. Nec sunt sic distinctae potestates spiritualis scilicet temporalis quin vna alteri subalternetur ad instar lunae solis nec sunt distinctae quasi semper sint in diversis sed quia sunt ordinatae ad distincta scilicet spiritualia temporalia in vno eodemque summo pontifiee est vtraque in summo It skilleth not that manie lawes affirme imperiall power to be of God For it is from God the Pope being the meane who graunteth it not as man but as the vicar of God Neither are the two powers the spirituall and the temporall so distinct but that they remaine subordinate the one to the other after the resemblance of the sunne moone neither are they distinct as being alwaies in diuerse subiects but as ordeined to distinct thinges spiritual and temporall For they both are in one and the selfe same pope even in the highest degree Fiftlie such as is the ruler of the citie saith Bellarminus our Iesuit such are the inhabitants thereof But pope Boniface the eight entred into his popedome as a Foxe reigned in it as a woolfe and died out of it as a dogge as I haue proved in my 2. booke in the 3. chapter second conclusion ergo all the citizens of Rome in his time began as foxes continued as wolves and ended their daies as dogges and consequentlie the whole church of Rome during the time of Pope Boniface was wicked diabolicall and meere antichristian what shall I say of kissing the popes foote of bearing the pope vpon mens shoulders of the popes dispensing with the law humane the lawe of nature and the law divine these may suffice to teach vs to walke warelie to looke about vs withall circumspection to be verie carefull what doctrine we embrace and ever to set before our eies the admonitions and premonitions of our sauiour Iesus Christ. Attendite inquit Dominus a fermento Pharisaeorum quodest hypocrisis Beware saith our Lord of the leven of the Pharises that is their false doctrine infected and infatuated vvith the traditions of men as it is expounded in another place of the gospel VVe must therefore here observe that in the scribes and Pharisees rested in those daies the ordinarie externall face power regiment and iurisdiction of the church For so saith our saviour in another place of the gospell In cathedra Mosis sedent Scribae Pharisaei omnia ergo quaecunque praeceperint vobis servare servate facite The Scribes and Pharisees sit in the chaire of Moses therefore whatsoever they shall commaund you to keepe that keepe and doe VVherefore since our Lord commaundeth vs to beware of the hypocriticall doctrine of the Pharisees who had the primacie in the visible Church of that age and since Christ commaunded this for no other end but because they had corrupted the sacred pure word of God with the mixture of their owne foolish traditions for that Christ obiected against them saying Quare vostransgredimini mandatum Dei propter traditiouem vestram why doe you trāsgresse Gods commaundement for the accomplishment of your own tradition and in another place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But in vaine doe they worship mee teaching doctrines the commaundements of men since I say our saviour thus commaundeth vs it followeth that we must refuse reiect and contemne all prelates all bishops all priestes and all whosoever have anie administration in the church by what name or title soever they be called if they deliver to vs the word of God impurelie or mixed
to be so M. Massey of Audforth in Cheshire must vvitnesse vvith me vvho is this day in Chester gaole for his vvilfull seditious behaviour for he though at that time fled into Italy for popish zeale vvas yet thrust into the romish inquisition vvith yong master Dutton novv his son-in lavv vvhere hovv long they remained vvhat vvas their intertainement to vvhat they did svveare and so forth before they vvere dismissed atatom habent let them ansvvere for themselues they are yet liuing it is needelesse for mee to tell their tale One Aldcorne likevvise a citizen of Yorke vvas cast into the laid Romish disholie inquisition vpon a verie light or rather no suspicion and there vsed verie hardly a long tyme though hee vvere in deede a Papist and had no language saue onelie his vulgare Englishe tongue This man is yet liuinge in Yorke let him say if it be not as I doe vvrite I my selfe was a mean for his dispatch and so am notignorant of his case A thing more strange then the rest If one passe by an image or their house of inquisition which they terme the holy house and doe not reverence thereunto it is ynough to cast that man into the said disholy prison which kinde of sharpe correction if it were upon just causes executed within her Maiesties Dominions shortly fewe or no disloyal subiectes would be found in England Neither is this my bare opinion but the constant resolution of that most grave wise learned and holy father S. Augustine who though sometime he had bene of the conttarie opinion was neverthelesse taught by long experience to acknowledge it these ate his expresse wordes Donatistae nimiùm inquieti sunt quos per ordinatas à Deo potestates cohiberi atque corrigi mihi non videtur inutile nam de multorum iam correctione gaudemus qui tà m ver acitèr unitatem Catholitam tenent atque defendunt à pristino-errore se liberatos esse laetantur vt eos cum magna gratulatione miremur qui tamen ne scio qua vi consuetudinis nullo modo mutari in melius cogitarent nisihoc terrore perculsi paulopost nam mea primitus sententia er at neminem ad vnitatem christianā esse cogendum verbo esse agendum di sput atione pugnandum ratione vincenaum ne fictos catholicos haberemus quos apertos haereticos noveramus Sedhaec opinio mea non contradicentium verbis sed demonstr antium super abatur exemplis nam primò mihi opponebatur civitas mea quae cum tot a esset in parte Donati ad vnitatem catholicam timore legum imperialium conver saest The Donatistes are to to vnquiet and therefore I thinke it convenient that they be restreined and corrected by povvers ordeined of God for wee alreadie haue ioy of manie by reason of their correction who keepe and defend catholike vnitie so sincerely and so reioise that they are deliuered from their olde errour as wee with great congratulation doe admire them vvho for all that I know not by what force of custome would never once thinke of reforming them selues but onelie through this feare and terrour My former opinion vvas that none should be constrained to christian vnitie that vve should strive with the word contend with disputation and ouercome vvith reason least vvee should have them counterfait catholikes whom vvee had knovven to be open heretikes But this my opinion vvas over ruled not vvith vvords of contradiction but vvith examples of demonstration For first of al mine ovvne citie vvas obiected vnto mee vvhich standing vvhollie vpon Donatistes vvas for all that brought to catholike vnitie by sharpe imperiall lavves Thus farre S. Augustine The other thing is a point of so great importance as none can be more for if it vvere true as the papistes vvith tooth and naile avouch it to be then vvere all other religions false theirs onely true for there is but one God one faith one baptisme one religion yet if it be false as false it is indeede vvhich by the povver of God I shall prooue by euident demonstration and that euen by the testimonies of the best learned popish doctours then must their religion of necessitie be naught hovv soeuer others be this great and vveightie point is that the Pope can not erre in his definitive sentence vvhether he define concerning faith or maners For say they Christ committed his church to saint Peter praying that his faith should neuer faile and consequentlie hee prayed that the Pope as Pope should never erre because the Pope is Saint Peters successour and Christes vicar generall vpon earth I say the pope as pope vvith reduplication in vvay of my sincere dealing with the papistes because by the vniforme consent of all learned papistes Albertus Pighius onely excepted the Pope in his owne private person may be a Iudas a fornicator a simonist an homicide an vsurer an atheist an heretike and for his manifold iniquities be damned into hell that this is the doctrine of all papistes as well concerning the popes priuate person as touching his iudiciall definitions is confessed by Robertus Bellarminus Bartholomeus Carranza Melchior Cauus Dominicus Soto Thomas Aquinas Antoninus Caietanus Covarruvias and others but that the pope as pope and publique person can erre that all the saide papistes vvith their complices constantlie denie as which one onlie point once cofeffed would vtterlie confound them and make frustrate their vvhole religion For in all difficulties doubtes and distresses the papistes haue euer recourse vnto this point as vnto the diuine oracle of great god Apollo that is to say the church of Rome teacheth soe ergo we must beleeue so This point as it maketh manie others to be papistes so made it my selfe one and kept me one vntill by Gods holie inspiration I perceiued the absurditie thereof This point therefore shall by Gods helpe be so effectuallie proued throughout the chapters following as if anie papist in England or elswhere in Europe I speake a bigge word for the confidence I haue in the iustice and veritie of the cause can trulie and substantially confute the same I vvill once againe imbrace his religion which notwithstanding I abhorre detest as the poison of my soule And my proceedings throughout this whole treatise shal be such and so sincere as if I can be conuinced by the adversarie either to alledge anie vvriter corruptlie or to quote anie place guilefullie or to charge anie author falslie I will neuer require credite at the readers hand nether in this vvork nor in anie other that I shall publishe at anie time hereafter requesting the adversarie that shall perhaps replie vpon me which is but reason to vse like sinceritie and to couenant in like maner with me which if hee refuse to graunt and obserue he shall condemne himselfe in euerie wise mans iudgement before he beginne The second Chapter of the Popes pardons vvith the quantitie qualitie and originall thereof VVOnderfully haue the popes
or bishops of Rome seduced Gods people manie and sundrie waies but neuer more groslie infatuated or bewitched them then by their ridiculous mōstruous and execrable pardons as which are foolish vncertaine absurd new and the deadlie woundes of all popish doctrine For plaine and evident demonstration of this assertion I put downe these conclusions following The first Conclusion THe popes pardons are too too foolish as which are repugnant to common sense and reason My proofe standeth thus all relaxations beeing larger then any man liuing or dead doth or can need are too too foolish but the popes pardons are such ergo the popes pardons are to to foolish The consequence is good and the consequent directly and truelie inferred vpon the premisses as which is in prima figura and modo darij as the Logicians terme it the proposition is so euident as none can or will denie the same so the difficultie resteth onely in the assumption vvhich I proue three seuerall waies First by the huge and infinite numbers of pardons hanged vp in pardoning tables at the pillars of euerie church for the most part in Rome which not onelie my selfe haue seene and read but manie thousand besides me Secondlie by pardons conteining manie thousand yeares expressely set downe in olde English primars vvhereof the papistes seeme novv at length so ashamed that the like is not to be found in the nevv tridentine primars Thirdly by a litle pamphlet of the marueilous things of Rome which is commonlie to be sold euerie where one of vvhich I brought from thence my selfe and haue at this houre For in all these three pardons are graunted prodigallie I would say charitably for manie thousands of yeares yea in the litle romish pamphlet to omitte other churches are graunted euerie day to S Iohn Euangelistes church 6048. yeares of pardon Novv least any be so sottish as to imagine that a man can neede so manie yeares of pardon that I vvill disprooue sundrie vvaies First because it is against the holy scripture that any man should liue so long 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The daies of our yeares in thē 70. and if they be of strēgth 80. yeares vvhich vvords saint Hierome glosseth in this maner Vbi sunt mille anni in feptuaginta annis contracti sumus si autem multum octoginta Si autem plus vixerimus i am non est vita sed mors VVhere are the thousand yeares that they liued of old vve are novv brought to seaventie yeares and if vve endure long to eightie but if vve liue longer then is it not life but death 2 Secondlie because no man can abide so long in purgatorie And least some papist replie and say that one may be so long in purgatorie I vvill prove mine assertion by the best popish doctors Bellarminus in his defense of the pope thinketh that opinion verie probable vvhich holdeth that the vvorld shall not henceforth endure aboue 400. yeares at the most And of his opinion are great learned men Ireneus Iustinus Lactantius and others yea Saint Augustine and S. Hierome are not dissonant from that supposition the Thalmudistes likevvise had a prophesy of Elias as they say that the world should continue 6000. yeares to vvit 2000. before the lavv 2000. in the lavv and 2000. after the lavv that is from Christes incarnation vntill the second aduent or doomesday Dominicus Soto cōmenting vpon the maister of sentences holdeth as a stable and constant ground that no soule in purgatorie abideth the paines thereof aboue ten yeares and doubtles if the popes pardons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvere of force So to his opinion could not be false the reason therof is evident because all that vvill may vpon small sute if not vvithout sute haue not only for themselves but for their friendes also so many thousands of pardons as they shall desire vvhich liberalitie in pardoning pope Gregorie bestovved on our disloyal captaine Stukeley vvhen he imploied him to invade his naturall countrey England but as the pardons vvere counterfaite and Stukeleys heart disloiall so vvas the Popes intention frustrate and Stukeley revvarded accordingly that is iustly slaine for his proud attempt vvhile my selfe vvas at Rome The 2. Conclusion THe vertue and efficacie of Popes pardons is so vncertaine and doubtfull and that euen amongest the greatest popish doctors as themselves can not tel vvhat in the vvorld to say or thinke therof This conclusion I proue thus Angelus de Clauasio a famous canonist and religious Frier reciteth 6. severall and dissonant opinions concerning the vertue of pardons and after hee hath confuted them all he setteth dovvne the seaventh for his ovvne and the best vvhich as hee sayth is true it is therefore no doubt substantiall as shortlie shall bee seene The first opinion saith our holie Frier holdeth that the Popes pardons onely remit that punishment which God appointeth to be imposed in another worlde for a supplie unto those who have done penance onely according to the Canons but doeth in no case remit that penance which is imposed and taxed by the Canons The second opinion holdeth that the Pardons onely forgive that penance which is taxed by the law and penitentiall Canons but not that paine which Gods justice appointeth to be imposed The third opinion holdeth that Pardons forgive paine due for sinne aswell before God as before his Church but this opinion addeth a clause so sharpe as our holy Father doeth not brooke it to wit that the Pope is bound to do penance for that person whome he pardoneth The fourth opinion holdeth that the paine of hell is partly remitted by the Popes pardons as which becommeth thereby more tollerable The fift opinion holdeth that that penance onely is pardoned which the partie omitted of negligence not of purpose or contempt The sixt opinion holdeth that the Popes pardons remit not onely penance imposed by the Priest but that also which is taxed of God marrie this opinion hath one limitation which forsooth is this that the Priest must be content therewith or else the Pope can not worke his will The seventh opinion holdeth that Popish pardons forgive and are woorth so much as the wordes of the Pardons do sound that is to say if the Pardons containe an hundred thousand yeeres then the partie obteining such pardons at the Popes handes must have remission of so many yeeres Thus gentle Reader standeth the doctrine of Popish pardons amongst the greatest Doctors of that faction He that listeth to peruse the place quoted by me out of Angelus shall finde every thing as I have set it downe The rehearsall of the varietie and uncertaintie of these opinions is a most sufficient confutation of the same Sylvester Prieras a great Thomist and sometime Master of the sacred pallace reciteth three severall opinions and disliking them all setteth downe the fourth for the trueth Antoninus sometime the Arch-bishop of Florence alledgeth three opinions and scarce knoweth which of them he should preferre Bellarminus in
est quodolim non erat vsque adeo ecclesiae notum purgatorium Imo Graecis inquit adhunc vsque diem non est creditum whereof the first reason is that in old time purgatorie was not so well knowen vnto the church yea saith he the Greekes do not to this day beleeue it And doubtlesse if there were anie purgatorie besides Christs passion the thiefe that lived wickedly to the last houre should have had his part therein who yet went incontinently to paradise as saith the holie scripture The third Conclusion AFter this life is neither place to merit demerit or satisfaction This conclusiō is proved out of Ecclesiasticus where it is writtē Ante obitum tuum operare iustitiam qui a non est apud inferos invenire cibum Before thy death worke iustice because there is no reliefe to be found among the dead Correspondent hereunto is this saying of Aquinas Dicendum quod mereri demereri pertinent ad statum viae vnde bona in viatoribus sunt meritoria mala vero demeritoria in beatis autem bona non sunt meritoria sed pertinentia ad eorum beatitudinis premium sic mala in damnatis non sunt demeritoria sed pertinent ad damnationis poenam we must answere that to merit demerit perteine to the state of the way wherefore good workes are meritorious to suche as be viatores and liue in this world and likewise euill workes demeritorious But in the saintes of heaven good vvorkes are not meritorious but appertaine to the reward of their beatitude And in like manner euill workes in the damned are not demeritorious but perteine to the paine of their damnation Dominicus Soto commenting vpon the maister of sentences holdeth the selfe same opinion For which cause saint Paul exhorteth vs to doe good dum tempus habemus while wee haue time This the preacher confirmeth in these words Viventes sciunt quod morientur mortui nesciunt quicquam non est eis amplius merces in oblivione enim est memoria eorum The living know that they must die and the dead know nothing at all neither haue they henceforth a rewarde for their memorie is forgotten Vppon which wordes saint Hierome hath this glosse Viventes metu mortis possunt bona operaperpetrare mortui uero nihil valent adid adijcere quod semel secum tulere de vita Sed dilectio eorum odium aemulatio omne quod in seculo habere potuerunt mortis finitur adventu nec iuste quippe possunt agere nec peccare nec virtutes adijcere nec vitia The living may doe good woorkes for feare of death but the dead can ad nothing to that which they once tooke with them out of this life Their loue also and their hatred their emulation and what soeuer they could haue in this world all is ended with death For they can neither doe well nor sinne neither addevice nor vertue All which Saint Cyprian comprised in these fewe golden words Quumistine excessum fuerit nullus iam locus paenitentiae est uullus satisfactionis effectus VVhen vve shall depart out of this life there will be no place to penance no effect of satisfaction Saint Augustine teacheth the course of Gods iustice to be such as wee must either attaine remission of our sinnes in this world or never to expect the same These are his wordes Morum porro corrigendorum uullus alius quam in hac vit a locus nā post hanc quisque idhabebit quod in hac sibimet conquisierit There is no other place but this life to reforme our manners For after this life everie one shall have that which hee purchased for himselfe in this life many other like sayinges the said holie father hath to the like effect and purpose which I now let passe with silence thinking that sufficient which is alreadie said hereof Most miserable therefore are the soules in popish purgatorie as who by popish doctrine can neither merite nor satisfie for their sinnes For if soules in purgatorie can satisfy or merit then can they also demerite because the selfe same reason holdeth in both alike and if they can demerite they can also sinne mortally and so perish eternallie contrarie to popish doctrine Again if any mercie can be found after this life the reason made by saint Paul to the Corinthians which was grounded vpon the chiefest misterie of our Christian faith is doubtlesse of no force at all to wit when hee concludeth of the faith vpon Christ his resurrection from the dead Thus standeth the Apostles discourse they that die in the faith of Christ are either saved or damned who if they be saved then is Christ risen againe and become a true saviour but if they be damned then doubtlesse is Christ not risen againe neither become a true saviour Now to confesse a thirde place where soules remaine neither saved or damned but in a perplexe manner that indeed may stand with popish doctrine but is flatte against Saint Paules discourse Againe to hold a third place doth overthrovv another of Saint Paules reasons when he affirmeth the being in this bodie to keepe the faithfull from Christ. For if popish purgatorie be admitted the soules suffering there shall be as well absent from Christes presence as when they were in Christes bodie But perhaps saint Paul knew not how to conclude his purpose or at least was not in love with papistrie Yet the papistes will say that it is verie common with the fathers to pray for the dead To this I say that in verie deede it cannot be denied but that sundrie of the fathers have both praied themselues for the dead and haue also approved the praiers of others to the like end But this will neither establish the popish purgatorie nor their manner of praying for the dead VVhich obiection because it seemeth to carrie a great maiestie with it and indeede seduceth many a one as which is plainly set downe in verie expresse termes in many places of the auncient writers I purpose a litle to stand vpon it nothing doubting but to satisfy the indifferent reader therewith through the power of God so he will yeeld attentiue eares vnto my words 1 I therefore say first as is proved elswhere in this treatise that what writer so euer affirmeth any doctrine contrarie to that which is taught in the holy scriptures he who soeuer he be must be reiected and his doctrine in that point contemned VVhich thing I doe not barely say but I haue prooved the same out of the doctrine of the fathers by the flat and expresse wordes of the fathers themselues peruse the ninth chapter of credit to be giuen to writers 2 I say secondly that it is a seemely good and godly maner to pray for the dead so our hearts bee rightly disposed and our praiers framed accordingly As for example when it is said of some friend departed out
temeritate culpari I neither can nor dare denie but as in our auncestors so in my workes also are manie thinges which may iustly and without all temeritie be reproved yea the same saint Augustine opposeth only saint Pauls testimonie against all the writers Saint Hierome could alledge about the great controversie where saint Peter was reproved of saint Paul By which testimonie it is very plaine that S. Augustine did reverence the old writers but yet did think them men and to have their errors therefore would be not admit for truth what soever they wrote but only that which he fouÌ„d to be consonaÌ„t to the holie scriptures And because my L. of Roch. is so highly renowmed in the church of Rome he shal make an end of this conclusion where he writeth in this maner Nec Augustini nec Hieronimi nec alterius cuinslibet auctoris doctrinae sic ecclesia subscripsit quin ipsi locis aliquot ab ijs lice at dissentire nam in nonnullis ipsilocis se plane monstrarunt homines esse atque nonnunquam aberrasse sequitur quo fit vt tametsi propter aliquas humanas hallucinationes de multis quae dicti patre in commentarijs suis reliquerunt dubitare liceat sanctitatem tamen eorum haud licet in dubium revocare The church of Rome hath not so subscribed to the doctrine either of Augustine or of Hierome or of anie other writer but that we may dissent from their opinions in some places For themselves haue in certaine places shewed plainlie that they were men and wanted not their errours VVherefore albeit by reason of humaine frailtie we may lawfullie doubt of manie thinges which the said fathers have left behind them in their bookes yet may we not now call their holinesse into question In which wordes our great popish bishop teacheth vs three documents 1 First that their church giveth everie one libertie to dissent from Augustine Hierome and other writers whosoever 2 Secondlie that the fathers have plainlie declared themselves to be men and to haue had their imperfections accordinglie 3 Thirdlie that manie errours are to be found in the commentaries of the fathers So then our bishop is of my opinion and so also should the rest be if they would be constant in their owne doctrine which is published to the view of the world The 3. Conclusion NOt that which the greater part of the fathers or moe voices agree vnto is alwaies the vndoubted truth but often times that which the lesser part and fewer persons doe affirme For the proofe hereof Melchior Canus writeth thus Scimus frequenter vsu venire vt maior pars vincat meliorem scimus non ea semper esse optima quae placent pluribus scimus in rebus quae ad doctrinam pertinent sapientum sensum esse praeferendum sapientes sunt paucissimi cum stultorum infinitus sit numerus VVee know it often chaunceth so that the greater part prevaileth against the better vve know that those thinges are not ever the best which please the most we know that in matters of doctrine the iudge ment of the wise ought to be followed for wise men bee few and fooles infinite Iosephus Angles Thomas Aquinas and Petrus Lombardus affirme it to be the opinion of the old fathers of Basilius of Ambrosius of Chrisostomus of Hieronimus of Eusebius of Damascenus of Gregorius and of others that the world was created in 6. naturall daies successivelie as Moises recordeth the same yet this notwithstanding saint Augustine holdeth opinion against them all and saith that the 6. daies mentioned by Moises were metaphoricall not natural Moises dividing those things which were made by parts for the better capacitie of the rude and ignorant people to whom he spake which opinion of one onelie Augustine was ever preferred in the church as testifyeth Melchior Canus in these wordes At communis hic sanctorum consensus nullum argumentum certum theologis subministrat quin vnius Aug. opinio caeteris omnibus adversa probabilis semper in ecclesia est habita But this common consent of the holie fathers doth not yeeld any found argument to devines for the opinion of one onelie Augustine repugnant to the rest was ever thought probable in the church All the old writers Augustinus Ambrosius Chrisostomus Remigius Eusebius Maximus Beda Anselmus Bernardus Erhardus Bernardinus Bona ventura Thomas Hugo and all the rest without exception affirme vniformelie citing expresse textes of scripture for their opinion that the blessed virgin Marie was conceived in originall sinne yet doth the late hatched nest of Iesuits and sundrie other papistes avouche this day the contrarie for the truth Therefore saith their owne archbishop and greate canonist Panormitanus that we ought at all times to give more credite to one onelie prelate whosoever alledging the scriptures then to the resolution of the pope himselfe or of his counceil not grounded vpon the said scriptures The 4. Conclusion THe papistes themselues doe often reiect the generall and common opinion and follow their owne private iudgements never remeÌ„bring or litle regarding that they condemne the like in others This writeth their owne Melchior Canus Vbi ego si Thomistae omnes cum Scotistis existant sicum antiquis iuniores vellent contra me pugnare tamen superior sim necesse est non enim vt nonnulli putant omnia sunt in Theologorum auctoritate wherin though all the Thomistes stand with the Scotistes though the old writers with the yong fight against me yet shall I of necessity have the vpper hand ouer theÌ„ For al things rest not as some do think in the authoritie of divines Their owne Cardinal Caietain notwithstanding his zealous affection towards poperie his owne popish estate did for all that freelie acknowledge the truth in this point in so much that he preferreth a sense newly perceived but grounded vpon the scriptures before the old received opinioÌ„ of how many fathers so ever whose words because they are worthie the hearing and reading I wil alledge at large Thus doth he write Super quinque libris Mosis iuxta sesum literalem novumque scripturae sensum quandoque illaturus sub sâ—matris ecclesiae aec apostolicae sedis censura rogo lectores omnes ne precipites detestentur aliquid sed librent omnia apud sacram scripturam apudfidei christianae veritatem apud Catholicae ecclesiae documenta ac mores siquando occurrerit novus sensus textui consonus nec a sacra scriptura nec ab ecclesiae doctrina dissomus quamvis a torrente doctorum sacrorum alienus aequos se prebeant censores meminerint ius suum vni cuique tribuere solis scripturae sacrae authoribus reservata est authoritas haec vt ideo credamus sic esse quodipsiita scripserunt nullus itaque detestetur novum sacrae scripturae sensum ex hoc quod dissonat a priscis doctoribus sed scrutetur per spicacius textum ac
sinnes be as redde as scarlet yet shall they be made white as snow The second Conclusion VVE must confesse our sinnes one to an other when we offende one an other Which fraternall reconciliation done vpon earth God promiseth to ratifie in heaven To this confession holy writ doth seriously exhort vs in many places Si offers munus tuum ad altare ibi recordatus fueris quod frater tuus habuit aliquid adversum te relinque ibi munus tuum ante altare vade prius reconciliari fratri tuo tunc veniens offeres munus tuum If thou offer thy gift before the altar and shall remember that thy brother hath some matter against thee leave there thy offering before the altar and goe first to be reconciled to thy brother and then come and make thy offering This offering saith the glosse is the sacrifice of a good worke the altar is Christ to whome we must offer our good actions by faith And another glosse saith Vade non pedibus sed animo humili te ei prosternas in conspectu illius cui oblaturus es vel petendo veniam si praesens est Goe not with thy feete but fall prostrate with an humble heart before him to whome thou makest thy offering or aske forgivenesse if the partie be present Christ saith in an otherplace Si septies in die peccaverit in te septies in die conversus fuerit ad te dicens poenitet me dimitte illi If thy brother shall offend thee seaven times a day and shal seven times a day be converted to thee and say it repenteth me for give him Confitemini altervtrum peccata vestra inquit apostolus orate pro invicem vt salvemini Confesse your sinnes one to another saith the Apostle pray one for another that ye may be saved The third Conclusion THere is yet a third kinde of confession commended in holy writ which is a generall confession of our sinnes not onely internally before God but also externally before the ministers of his worde and sacraments but this kinde doth not include in it a total and specifical enumeration of our sinnes This manner of confession made king David before the Prophet Nathan when he reprooved him for his offences Peccaui domino I have sinned vnto the Lord saith David And the Prophet answered Dominus quoque transtulit peccatum tuum the Lord hath forgiven thee thy sinne In like manner the sinnefull woman of whome S. Luke maketh mention confessed her sinnes generally in teares signes and gestures and received incontinently absolution at Christs handes for he said vnto her Remittuntur tibi peccata thy sinnes are forgiven thee Which manner of confession is fitly described in the booke of Nehemias in the 8. and 9. chapter For when Esdras and the Levites did interpret the law vnto the people then the people acknowledging their offences and the offences of their forefathers did lament weepe confesse their sinnes before the Levites and the whole congregation and that done the Levits repeated their confession and desired pardon of God for the same So this day in the Church of England the people confesse their sinnes generally before the minister and in the face of the whole congregation Yea in Germanie they confesse such speciall sinnes as grieve and clogge their consciences for which they stand in most neede to have advise and counsell Which libertie is graunted in England also for such as list may confesse their sinnes to the minister privately and have both his advise and absolution if he finde them penitent Which confession and absolution would God it were more in practise then it is because instruction and consolation might redound vnto the penitent by vertue of the same This kinde of confession was much frequented in the primitive Church at such time as the zeale of Gods people was great and their devotion fervent then did all confesse their sinnes generally then were none commanded to confesse specifically then did Christs ministers execute their functions duely then did S. Iohn Baptist in zealous manner reproove vice extoll vertue thunder out Gods wrath and ire against wicked and impenitent sinners with all promise free pardon and remission of sinnes to all such as would lament their sinnes amend their lives reforme their manners and beleeve in Christ Iesus the innocent lambe that taketh away the sinnes of the world Then the Scribes Pharisies and great multitudes of people were inflamed with compunction at S. Iohns preaching bewayled their former lives confessed generally their sinnes and desired baptisme for the same Then the holy vessel of God S. Paul wrought great miracles by the power of God in so much that many of the faithfull came vnto him confessing their sinnes and such as had followed magicall arts brought their bookes together and burnt them in the presence of the people The fourth Conclusion THE Popish specificall enumeration of all our sinnes is both impossible to man and neither commanded by Christ nor practised by his Apostles That it is impossible to be performed by man the Prophet prooveth when he saith Delicta quis intelligit ab occultis me is munda me Who doth vnderstand his offences clense me from secret faults Quis potest dicere mundum est cormeum purus sum à peccato Who can say my heart is cleane I am free from my sinne Neither will it serve their turne to say as Cardinall Caietan doth that confession is taken two waies to wit absolutely and as it is the act of man To confesse all sinnes absolutely is to leave no sinne vnconfessed but to confesse all sinnes as confession is the act of man is to confesse all those sinnes which are in the power of man that is which man doth or may remember after diligent examination of his conscience And therefore saith Caietan when the Gospell requireth the confession of all sinnes in the Sacrament of penance it is not meant of all sinnes absolutely but of all sinnes which are in mans power to confesse This distinction I say will not serve 1 First because this distinction is not mentioned in the Gospell 2 Secondly because there is no more reason for the confession of one then for the confession of all 3 Thirdly because this notwithstanding a man shal alway remaine perplexe as who can never tel when he hath vsed sufficientinquisition in that behalfe 4 Fourthly because one mortall sinne can not be remitted without another as all papists confesse and consequently either the secret not confessed mortalls are remitted with the confessed mortalls or none at all be remitted by the absolution if they answer that none are remitted because some are not confessed then shall the penitent never have absolution because he can never confesse al as is prooved if they say the secret not confessed mortals be remitted with the other then is it not needefull to confesse them after