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
papist in the towre of London I wote he did Did not olde Sir Iohn in the kidcote at Yorke so agree with Comberforth the priest that they would never keepe companie the one with the other though living both in one little prison and imprisoned for the selfe same cause it was so my selfe was testis oculatus Did not VVright Fletcher and Comberforth imprisoned all together in the blockehouses at Hull upon Kingstone agree in deviding their contributions which were right large ones euen as theeves agree in deviding their spoyles and robberies Their mutuall contumelies filled the eares of countrey-papistes their writings were lamented of the readers Let Padley Norlees and Haversiege say if it be not so VVhat holy amitie is betweene the Iesuite Mushe and other seminarie-priestes Brodell Dakins Butler and others his brother priestes will witnesse with me And that ye may knowe in one worde the perfection of the English Romish seminarie you must vnderstand that by the Iesuites their advise the students in their supplications to the pope in their great conflict with the Cardinall promised that they woulde all be romish priests for the conversion of England to his Romish religion VVhich offer and promise was verie plausible in the popes eares For the better confirmation of which promise all the schollers were shortly after called to their corporall oathes All which was wrought and contrived by the politikes the Iesuites some fewe schollers onely acquainted with the promise and oath vntill the verie instant in which they did sweare VVhich oth as it was ungodlily made so is it and will be ungodlily perfourmed so long as that colledge can stand by all probabilitie I say by all probabilitie because I haue great reason so to thinke though I can not as a God divine of future contingents That it is vngodlily perfourmed too much experience sheweth by so many seminaries sent daily in multitudes oddely and disloyally into this land The like experience we haue in Iohn Gower who so long resisted the Iesuites in refusing to bee made priest and at length was made against his will for feare as also in Humfrey Maxfielde and Thomas Nevvell verie proper schollers for their time who staying in the seminarie untill they were urged to be priestes were at the last expulsed because they would not be priestes But now to dissentions of more importance The second Article BEllarminus auoucheth that it neither is nor ever was lawfull since Christes time for Bishoppes Priestes or Deacons to marrie after taking of their orders as which saieth hee is prohibited by the apostolique law But their Canon law telleth us another tale for thus is it written in their owne decrees Cum ergo ex sacerdotibus nati in summos pontifices supra legantur esse promoti non sunt intelligendi de fornicatione sed de legitimis coniugijs nati quae sacerdotibus ante prohibitionem vbique licita erant in Orient ali Ecclesia vsque holie eis licere probantur VVhen therefore wee reade that they are promoted to the popedome who vvere the sonnes of Priestes wee must not understande that such were bastardes but borne in lawfull wedlocke and legitimate which marriages were lawful for priestes everie vvhere before the prohibition and in the east church they are approoved to be lawfull vntill this day And in other place of the saide Canon-lavve vvee are tolde of many popes that vvere priests sonnes to wit Bonifacius Agapitus Theodorus Sylverius Foelix Deusdedit and others The third article COncerning veniall sinnes hovve they are remitted in purgatorie the dissention is such and so great as of the schoole-men eache one differeth from other Scotus saith they are forgiven in the instant of death that is vvhen man beginneth first not to be by reason of his merites in his life time Durandus sayeth they are forgiven for the displiecence of venials which the soules haue in that place and that because they are in charitie So to sayeth the sinne is remitted in purgatorie for the acte of charitie and continuall patience which the soules haue in their tormentes The like dissention is about their pardons as is said alreadie The fourth article NAvarre telleth vs that wee are onely bounde to confesse our mortall and great sinnes and that a papist comming to their sacramentall confession may confesse some and conceale other some These are his wordes Hoc praeceptum non includit venialia etiam si mixta sint mortalibus Quibus consequens est posse quem si velit confesso uno peccato veniali alterum tacere This precept doth not include veniall sinnes albeit they be mingled with mortals whereupon it followeth that the penitent may if he list confesse one veniall and conceale another Thus Navarre To which I adde that by this doctrine the penitent may dissemble egregiously in confession and deceive his ghostly father and yet not sinne at all But the famous popish Chancellour of Paris Iohannes Gersonus telleth another tale Thus he writeth Omne peccatum pro quanto est offen sa Dei contra legem eius aeternam est de sua conditione indignitate mortiferum secundum rigorem iustitiae à vita gloriae separativum Ratio est quoniam omnis offen sa in Deum potest iustè ab ipso iudice deo puniri poena mortis tâ—n temporalis quà m aeternae imò annihilationis poena est igitur de se mortifera assumptum deducitur ex hoc quod nulla poenâ talis est ita mala quà m mala est ip sa offen sa Et ex alio quia potius toleranda esset omnis mors paenalis annihilatio quà m committenda esset quantumlibet parva offen sa in deum da oppositum iam offen sa Dei licitè fieri deberet in casu Every sinne in that it is an offense against God and his eternall lawe is mortall of it owne condition and indignitie according to the rigour of ivstice and devideth us from the life of glorie The reason is because God may iustly punish every offense done against him as well with eternall as temporall death and with the mult of annihilation It is therefore mortall of it owne nature The assumption is gathered of this for that no such punishment is so evill as the offense as also because every penall death and annihilation both ought rather to be tolerated then the least sinne to be committed Graunt the contrarie and in some case sinne shall be done lawfully and be no sinne at all Thus saith Gerson and this is a true learned and comfortable saying whereof more shalbe said hereafter The fift Article NAvarre saith that one may both denie in word and upon his oth that which the iudge requireth of him so he equivocate and make his owne sense unto himselfe but their lerned doctour Genesius Sepulveda telleth him it may not be so Yet all our politikes our Iesuites I would say holde with Navarre Yea the Iesuites will now and then
renounce the Romish religion as false erroneous and pernicious doctrine Thus much of the fift Motive The VII CHAP. Of popish Purgatorie with circumstances thereto pertaining THE Papistes dreaming vpon mans iustification by his owne good deedes and consequently imagining no glorification before condigne satisfaction for evil deeds have invented a purgation satisfactorie in the life to come that so such as depart this life without complete satisfaction may accomplish that which wanteth in their purging fire For confutation whereof I put down conclusions The first Conclusion EVery one in what state he dieth remaineth in the same world without end For probation of this conclusion Ecclesiastes writeth in this manner Siceciderit lignum ad Austrum aut ad Aquilonem in quocunque loco ceciderit ibi erit If woode shall fall to the South or to the North in what place soever it shall fall there shall it be Christ himselfe confirmeth the same in these expresse words Et ibunt hi in supplicium aeternum iusti autem in vitam aeternam And these shall goe to eternall punishment but the iust to life everlasting And in an other place he hath these words Beati mortui qui in domino moriuntur amodo iam dicit spiritus vt à laboribus requie scant suis. Blessed are the dead which dye in the Lord for from henceforth saith the spirit They shall rest from their labours Which saying S. Cyprian explicateth in most manifest tearmes Qualem te invenit Deus cum vocat talem pariter iudicat As God findeth the when he calleth so doeth he iudge thee And in another place hee hath these most excellent and golden wordes Hortamur inquit dum facultas adest dum adhuc aliquid de seculo superest deo satis facere ad verae religionis candidam lucem de profundo tenebrosae superstitionis emergere Et paullò pòst Quum istinc excessum fuerit nullusiam locus poenitentiae est nullus satisfactionis effectus Hic vita aut amittitur aut tenetur hic saluti aeternae cultu dei fructu fidei providetur Nec quisquam aut peccatis retardetur aut annis quo minus veniat ad consequendam salutem In isto adhuc mundo manenti poenitentia nulla sera est patet adindulgentiam aditus quaerentibus atque intelligentibus veritatem facilis accessus est We exhort saith he to satisfie God while we may while wee are in this worlde and to come from the depth of darke superstition to the bright light of true religion When wee shall goe hence there is no place of repentance no effect of satisfaction Here life is eyther lost or wonne here provision is made for eternall life by the service of God and fruite of faith No man is hindred through his sinnes or yeres but that he may attaine salvation VVhile one is this worlde no repentance is to late the gate is open to pardon the accesse is easie to such as seeke and understand the truth Saint Ambrose writeth in this maner Qui enim hic non accipit remissionem peccatorum illic non erit Non erit autem quia adaeternam vitam non poterat pervenire quid vita aeternaest remissio peccatorum ideoque dicit David remitte mihi peccata vt refrigerer priusquam abeam He that receiveth not remission of sinnes here shall not come there and hee shall not be there because he can not come to eternall life for that eternall life is remission of finnes And therefore saith David Forgiue me my sinnes that I may be refreshed before I goe hence Saint Hierome hath these wordes Dum estis in hoc seculo hortor vos agere poenitentiam Confitemini ergo Domino quoniam in isto tantum seculo misericors est Hic misereri potest poenitenti quia ibi iudex est non est misericors Hic misericors est ibi iudex est hic porrigit manum cadenti ibi sedet iudex While you are in this worlde I exhort you to doe penance Confesse therefore unto the Lorde because he is mercifull in this world onely Here he can shew mercie to the penitent there because he is iudge he is not mercifull here he is mercifull there he is iudge here hee reacheth his hand to him that falleth there he sitteth iudge Againe the said Saint Hierome writeth thus in another place Obscure licet docemur per hanc sententiolam novum dogma quod latitat dum in praesenti seculo sumus sive orationibus sive consilijs invicem posse adiuvari Cum autem ad tribunal Christi venerimus non Iob non Daniel non Noe rogare possepro quoquam sedvnumquenque portare suum onus Wee are taught here though obscurely a newe doctrine that is hidde that while wee are in this worlde one may helpe an other eyther by his prayer or counsell But when we shall come to the tribunall seat of Christ then neither Iob nor Daniel nor Noe can make intercession for any man but every one must beare his owne burden Augustine is of the same iudgement in many places of his workes Tuus certe dies vltimus longe abesse nonpotest Adhunc te praepara qualis enim exieris de hac vita talis redderis illi vitae The last day doubtlesse can not bee farre hence prepare thy selfe for it For as thou shalt depart out of this life so shalt thou bee restored to that life Againe in another place Quod autem dicit adealoca in quibus torquentur impij iustos etiam sivelint non posse transire quid aliud significat nisipost hanc vitam ita receptis in carcere vt inde non exeant donec reddant novissimum quadrantem per incommut abilitatem divinae sententiae nullum auxilium misericordiae posse praeberi à iustis etiamsi velint illud praebere In that hee saieth to those places in which the wicked are tormented the iust can not come though they woulde what other thing doeth hee signifie but the immutabilitie of Gods sentence to be such as the iust though most willing can yeild no helpe of mercie after this life to those that be so in prison as they can not get out till they pay the last farthing Againe in an other place Ille autem iudex novit quantam vnicuique sit daturus gloriam qui in hac vita per misericordiam gratis iustificando praevenit quos ille per iustitiam glorificare dispo suit tempus vero acquirendi vitam aeternam in istatantum vita deus hominibus dedit vbi voluit etiam poenitentiam esse fructuo sam That iudge knewe howe much glorie he would give to every one who prevented by iustifying freely in this life through mercie whome he disposed to glorifie in the other by iustice but time to attaine eternall life God graunted to men in this life onely where he would have penance to be of force The second Conclusion CHRISTES bloode is the true and onely
purgatorie for mans sinnes as well quoad poenam as quoad culpam that is both concerning the sinne and punishment due for the same This conclusion S. Paul maketh plaine writing thus to the Hebrewes Qui cum sit splendor gloriae figura substantiae eius portan sque omnia verbo virtutis suae purgationem peccatorum faciens sedet ad dexter ammaiestatis in excelsis Who beeing the brightnes of his glorie and the figure of his substance and susteining all things by the word of his power did by him selfe purge our sinnes and sitteth on the right hand of maiestie on high And in an other place he saith thus In quo habemus redemptionem remissionem peccatorum In whome wee have redemption and remission of our sinnes Againe in an other place Hi sunt qui venerunt de tribulatione magna laverunt stolas suas dealbaverunt eas in sanguine agni These are they that came from great tribulation and washed their stoles and made them white in the bloode of the lambe Againe in an other place Sanguis Iesu Christi emundat nos ab omni peccato The blood of Iesus Christ doth purge vs from all sinne Againe in an other place Is qui non nover at peccatum peccatum pronobis fecit vt nos efficeremur iustitia dei in ipso He that knew not sinne suffered paine due for sinne for vs that we might be made the iustice of God in him Againe Ego sum ego sum ipse qui deleo iniquitates tuas propter me I even I am he that blot out thine iniquities not for thy deserts but for mine owne sake Againe in another place Ipse vulneratus est propter iniquitates nostras attritus est propter scelera nostra He was wounded for our iniquiries hee was torne in peeces for our offences Againe in another place Christus nos redemit de maledicto legis factus pro nobis male dictum Christ redeemed vs from the curse of the Law being a curse for vs. Neither will it helpe the papistes to answere that these textes of scripture are vnderstood onelie of the guilt of sinne and not of the punishment due for the same 1 For first no scripture maketh that distinction between the guilt of sinne punishment correspondent to the same 2 Secondly no ancient writer did ever so expound such textes of scripture 3 Thirdly because their owne doctor Aquinas avoucheth our redeemer to haue suffered not onely for the guilt of our sinnes but also for the punishment due vnto the same These be his words Christus dedit maximum exemplum poenitentibus dum non pro peccato proprio sed pro peccatis aliorum voluit poenam subire Christ gaue an exceeding great example to penitent sinners while his pleasure was to susteine punishment not for his owne sin which was none at all but for the sinnes of others And Saint Augustine writing vpon the Psalmes hath these words Ergo apud te est propitiatio nam-sinon esset apuate propitiatio siiudex solum esse velles misericors esse nolles siobservares omnes iniquitates nostras quaereres eas quid sustineret quis ante te staret diceret innocens sum quis staret in iudicio tuo spes ergo vna est quoapud te est propitiatio Therefore with thee is mercie for if there were not mercie with thee if thou wouldest onely be our iudge and not shew vs mercie if thou wouldest looke into our iniquities and seeke them who were able to abide it who could stand before thee and say I am innocent who could stand in thy iudgement Therefore there is one onlie hope because with thee mercie is to be found And the same Saint Augustine in another place hath yet more plaine words Dominus noster Iesus Christus mori venit peccare non venit communicando nobiscum sine culpapaenam culpam solvit paenam Our Lord Iesus saith saint Augustine came to die he came not to sinne communicating paine with vs without sinne he loosed both the sinne and paine of sinne 4 Fourthly because it would followe thereuppon that Christes workes were verie vnperfect and yet doth the scripture say Dei perfecta sunt opera The workes of God are perfect But doubtlesse hee wrought not mans redemption perfectlie if mans satisfaction must concurre to the perfection thereof and yet concurre it must perforce if another purgation be established in purgatorie fire besides that purgation which Christes bloud hath wrought 5 Fiftly because Christes satisfaction otherwise had bene in vaine For if we can satisfy for our selves or by the help of our neighbors in purgatorie fire then did Christ in vaine satisfy for vs vpon the Crosse then did not Christ loose both the sinne paine of sinne as Saint Augustine avoucheth 6 Sixtly because our satisfaction speaking of the best is not nor can be infinite and consequently cannot make compensation for infinite transgression For as Aquinas saith Peccatum contra Deum admissum quandam infinit atem habet ex infinitate divinae maiestatis tanto enim offen sa est gravior quanto maior est ille in quem delinquitur Sinne committed against God is infinite by reason of his infinite Maiestie For so much is the offence greater by how much he is greater against whom we sinne 7 Seventhly because it is flatly against the opinions of the holy fathers Thus saith Saint Augustine Primum locum fides cabolicorū divina auctoritate credit regum coelerum secundum gehennam vbi omnis apost at a vel a fide Christi alienus aeterna supplicia experietur tertium penitus ignoramus imo nec in scripturis sanctis inveniemus The faith of Catholikes by Gods auctoritie beleeueth the first place to be the kingdom of heaven the second place to be hell wher euery apostate or infidell shall bee punished euerlastingly the third place we are vtterly ignorant of neither shall we find it in the holy scriptures which assertion saint Augustine doth often inculcate in sundrie of his bookes Saint Hierome likewise teacheth vs that after the separation of the soule from the bodie there is no resting place but either heaven or hell These are his words Quum anima vinculis laxata corporis volandi quo velit sive quo iure compellitur habuerit libertatem aut adinferna ducetur de quibus scriptum est in inferno quis confitebitur tibi aut certe adcoelestia sublevabitur VVhen the soule shall bee leused from corporall bondes and shall have liberte to goe whither it will or whither it is compelled to goe either it shall bee brought to the infernall spirites of whom it is written ïn hell who will confesse vnto thee or doubtlesse it shall be exalted to heaven aboue To conclude their famous bishop and holy martyr Roffensis confessing the late originall of popish pardons among other reasons yeldeth this for one Quarum prima
of this life God grant him a ioyfull resurrection which is the most orderly and plainest forme of praying for the dead 3 I say thirdly if one say God have mercie vpon the soule being wel instructed for the true sense thereof it is not to be reproued though the other phrase and maner of praying ought rather to be vsed especially in these daies when the latter kinde is commonly abused for albeit the holie and ancient fathers when they prayed for rest mercie to the dead vnderstoode nothing els but the resurrection of the bodie and the complement that redoundeth to the soule by vnion of the same yet haue the papistes taught and this day teach the people to vnderstand therby the mitigation of purgatorie pains which the soules of the dead enioy as they groslie imagine either by praiers of the faithfull or by masses trentals and diriges or by the popes pardons So that the evill of this maner of praying consisteth not in the phrase and praier it selfe but in the erronius affection of the partie that so praieth For the better vnderstanding whereof we must obserue 1 First that it is lawfull to pray for such things as are verie certaine but not yet accomplished or brought to passe And consequently that it is lawfull to pray for the resurrection of the bodie as also that the soules in the second advent may be vnited againe to the bodies that so the faithfull may in complete maner be made partakers of the vision beatificall This observation is manifest by that praier which our saviour himselfe praied whose actions as writeth the apostle are our instructions For our Lord Iesus praied for the salvation of his elect who neither shall nor could perish by any possibilitie That he praied for them is manifest in these wordes Non pro mundo rogo sedpro his quos dedisti mihi quia tui sunt Pater sancte seruaeos in nomine tuo quos dedisti mihi I pray not for the world but for those whom thou hast giuen me because they are thine holy father keepe them in thy name whom thou hast giuen me Yea the verie elect are commaunded to praye for their salvation because that is one of the petitions in the Lords prayer which appertaineth to all especially to the elect And that the elect cannot perish is euident by this testimonie of the holie gospel It a vt in errorem inducantur sifieri potest etiam electi So that the verie elect should be seduced if it were possible 2 vvee must obserue secondly that in thē writinges of the fathers sinne is often taken for the corruption and mortalitie of the bodie as the papistes themselves doe ever in their romish pardons vnderstand by sinne the paine due for sinne which observations well remembred all obiections out of the fathers touching praying for the dead may bee answered with all facilitie For first when the ancient churches offered vp their sacrifices of thankes giving and prayers for the dead 2 And secondly when the fathers doe desire eternall rest vnto the dead they desire nothing lesse then that such souls may be delivered out of purgatorie or haue remission of their sinnes vvhich thing I will proue by two verie sound foundations 1 The one because such prayers or oblations were made for those who not only as the fathers beleeued but euen as the papistes themselves confesse were then in heaven where they neither needed nor could be relieved by such praiers or oblations 2 The other because the fathers haue ackowledged so much by expresse wordes in their writings 1 The former foundation is evident in the liturgie of S. Chrisostom who there offered his sacrifice of thankes giuing for the prophets apostles martyrs and for our blessed ladie the holie virgin Marie vvhom all I am well assured the papistes will confesse to haue beene in heauen long afore saint Chrysostome was borne 2 The second foundation is plainly confessed by saint Ambrose who in his funerall orations for the emperours Theodosius and Valentinianus with his brother Satyrus both confesseth them to possesse eternall rest in heaven and neverthelesse praieth for eternall rest vnto them which words though they seeme to implie manifest contradiction yet are they no lesse exact and sound then godlie and easie to be vnderstood if my rehearsed observations be well marked For though their soules were in eternall blisse that is in heaven yet neither were their bodies then neither are they now neither shall they be vntill the second advent of our redeemer in that eternal rest VVhich rest that Valentinianus Thedosius and Satyrus may enioy after the day of dome in complete maner that is in soule and bodie vnited in perpetuall vnion Sainte Ambrose prayed so instantly Now for thy better instruction and satisfaction gentle Reader I will alleage Saint Amhrose wordes as himselfe hath vttered them Of his brother Satirus he saith thus Tibi nunc omnipotens Deus innoxiā commendo animam tibi hostiam meam affero cape propitius ac serenus fraternum munus sacrificium sacerdotis To thee now O almightie God I commend his innocent soule to thee I offer my oblation accept favourably my brotherly present the sacrifice of thy priest Of Theodosius he saith thus Da requiem perfectam servo tuo Theodosio requiem illam quam preparasti sāctis tuis Giue perfect rest to thy seruant Theodosius that rest which thou hast prepared for thy saintes Of Valentinianus he saith thus Nulla dies vos silentio preteribit nulla inhonoratos vos mea transibit oratio nulla nox non donatos aliqua precium mearum contextione transcurret omnibus vos oblationibus frequentabo No day shall passe with silence none of mine orations shall passe without your honour no night shall slide away without some prayer of mine for you I will frequent you with all oblations Thus we see plainly that Saint Ambrose both offered sacrifice of lawde and prayed for Valentinianus Theodosius and Satirus being dead Let vs now proceed a litle further Thus saith saint Ambrose of Satyrus Intravit in regnum coelorum quoniam credidit Dei verbo Hee is entred into Heaven because hee beleeved the word of God Thus saith he of Theodosius Manet ergo in lumine Theodosius sanctorum caetibus gloriatur fruitur Augustae memoriae Theodosius luce perpetua Theodosius therefore abideth in light and in the glorie and fellowship of Saints Theodosius of famous memory enioyeth perpetuall light Thus hee saith of Valentinianus Creaimus quia ascendit a de serto hoc est ex hoc arido inculto loco adillas florulentas delectationes vbi cum fratre coniunctus aeternae vitae fruitur voluptate Let vs beleeue that he is ascended from the desert that is from this drie and vntilled place to those florishing delectations wherin the fellowship of his brother hee enioyeth the pleasure of eternall life These wordes are plaine and neede no glosse Saint Ambrose then beleeved
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
of the Church all the Churches of Asia together with others adioyning and very bitterly inveigheth against them by his letters Which fact of Victor Irenaeus and other Bishops sharpely reprooved in their letters to the said Victor Which thing Ruffinus plainely testifieth in these words Sed hoc non omnibus placebat Episcopis quin potius è contrario scribentes ei iubebant vt magis quae pacis sunt ageret concordiae atque vnanimitati studeret denique extant ipsorum literae quibus asperius obiurgant victorem velut invtiliter ecclesiae commodis consulentem Yet this his dealing pleased not all Bishops but contrariwise they wrote vnto him bidding him to practise rather that belonged to peace and to studie for concord and vnitie Finally their letters are also extant in the which they sharpely chide Victor as one that respected vnprofitably the good of the Church Thus saith Ruffinus In like manner though with more modestie dissented Anicetus an other bishop of Rome from S. Polycarpe bishop of Smyrna Of which variance thus writeth Eusebius Neque tamen Anicetus Polycarpo poterat persuadere vt suum observandi morem deponeret neque Polycarpus Aniceto persuasit vt consuetudinem Asiaticam vllo modo observaret Neither could Polycarpus perswade Anicetus to keepe the custome and tradition of Asia Now gentle Reader what neede more to be said for the vncertentie of traditions 1 For first these Bishops that thought thus diversly of traditions lived within one hundred yeeres of Christ at what time the Church was in good estate and stained with very few or no corruptions at all 2 Secondly the one side doubtles was seduced with false traditions 3 Thirdly S. Polycarpe and other holy bishops of that age made no more account of the bishop of Rome his opinion or authoritie then of an other mans 4 Fourthly they were so farre from acknowledging him to be the supreame head of the Church that they all reputed them selves his equals and controlled him as sharply for his doctrine as S. Paul reprooved S. Peter for his conversation 5 Fiftly if S. Polycarpe had cause in his time beeing the flourishing age of the Church to doubt of Romish traditions much more have we cause in these latter daies to stand in doubt thereof For now hath iniquitie the vpper hande nowe are corruptions more frequent no we doe errours in every place more abound Let vs therefore follow S. Augustines advise let vs admit nothing rashly let vs examine all doubtfull traditions and doctrines by the touchstone of veritie the holy Scriptures And least any man thinke S. Augustine to be of another minde these are his owne expresse wordes Non audiamus haec dico haec dicis sed audiamus haec dicit dominus sunt certe libri dominici quorum ant horitati vtrique consentimus vtrique credimus vtrique servimus ibi quaeramus ecclesiam ibi discutiamus causam nostram Let vs not heare I say this thou saiest that but let vs heare this saith the Lord for our Lord hath bookes whose authoritie we both admit we both beleeve we both obey let vs there seeke the Church let vs there decide our cause But what neede many words For either popish vnwritten traditions are repugnant to the Scriptures or consonant to the same If they be repugnant then is there great reason to reiect them if they be consonant that must be tried by comparing them to the Scriptures which is the conclusion I defend But the Papists perceiving them selves to be convinced by the Scriptures tell vs plainly that they must have their cause tried by other meanes For so writeth my L. of Rochester in these expresse tearmes Contendentibus itaque nobiscum haereiic is nos alio subsidio nostram oportet tueri causam quam Scripturae sacrae When therefore heretikes he meaneth all not Papists dispute with vs we must vse other helpe in defense of our cause then the Scripture Loe they dare not be tryed by the Scripture Which if a papist had not spoken who would haue beleeved it The Corollarie FIrst therefore since the written Word conteineth in it selfe every thing necessarie for our salvation secondly since no traditions are to be admitted but such as are consonant to the holy Scripture thirdly since Papists load vs with huge numbers of traditions without warrant of the written word fourthly since popish traditions were in old time most doubtfull and vncerten I conclude that it is a sufficient motive for me to renounce the Romish religion as false erroneous and pernicious doctrine Thus much of the ninth Motive CHAP. ix Of Popish auricular confession ALthough popish doctours doe wonderfully magnifie their auricular confession perswading the vulgar sort that they can not attaine salvation without the same yet is it in deede a meere invention of man the bitter torment of conscience and the readie way to desperation For manifest probation whereof I proceede in this manner The first Conclusion ALL Christians must confesse their sinnes to God with internall contrition of heart with full purpose to amend their lives and with stedfast hope of remission by the mercie of God through the merites of Christ his Sonne our sweete redeemer Of this kinde of confession the Scripture speaketh abundantly Delictum meum cognitum tibi feci iniustitiam meam non abscondi dixi confitebor adversum me iniustitiam meam domino tu remisisti impietatem peccati mei I have made my sinne knowne vnto thee and mine iniustice I have not hid I said I will confesse to the Lord my iniustice against my selfe and thou hast forgiven the impietie of my sinne Qui abscondit scelera sua non dirigetur quiautem confessus fuerit reliquerit ea misericordiam consequetur He that hideth his offenses shall not be directed but who shall confesse and forsake his sinnes shall attaine mercie Sidixerimus quoniā peccatum non habemus ipsi nos seducimus veritas in nobis non est si confiteamur peccata nostra fidelis est iustus vt remittat nobis peccata nostra If we say we haue no sinne we deceiue our selues and the truth is not in vs but if we confesse our sinnes c. That this confession must be ioyned with hope of remission S. Chrysostome teacheth in these words Quid proderunt lachrymae confessio sinulla adsit abolitionis fiducia What shal teares confession availe if there be no hope of forgivenes And that we must adde herevnto amendment of life S. Hilarie teacheth vs when he saith Quid aliud est confessio erroris quam confessio desinendi ab errore What other thing is the confession of errour then to confesse that we will forsake errour So then when we be wayle our sinnes confesse them and purpose to amend our former lives with stedfast hope of Gods mercie through attonement made in Christes bloode wee shall doubtlesse have remission of our sinnes Then though our
pope hath given this auctoritie to the priest But alas that can not possibly be graunted For this is a constant axiome with the papists par in parem non habet potestatem When two are of equall auctoritie the one can not make a law for or against the other Well since none of these waies can content his holines let vs heare what his owne deare vassals can say in his defense Iosephus Angles vnfoldeth this great difficultie at large when he thus writeth Canus affert tres opiniones prima est S. Thomae D. Bonaventurae quibus adhasit Turrecremata Secunda opinio est Paludani asserentis habere authoritatem absolvendi non à Papa sed à Christo. Tertia est Caietani dicentis iurisdictionem quam habet sacerdos absolvendi Papam nec esse à Christo neque à Papa neque ab ecclesia sed solum ex electione per hoc scilicet quod papa se subiicit illi illumque eligit Est quarta opinio qua tenetur quod quemadmodum in receptione ordinis datur vnicuique simplici sacerdoti potest as iurisdictionis respectu venialis mortalis quae poenitens alias confessus est etiam respectu cuiuscuÌ„que peccatoris in articulo mortis ita datur tunc iurisdictio eidem sacerdoti absolvendi papam Master Canus bringeth three opinions the first is of S. Thomas and S. Bonaventure to whome agreeth Turrecremata The second is the opinion of Paludanus who avoucheth that the Priest receiveth his authoritie not from the Pope but from Christ him selfe The third opinion is Caietans who affirmeth that the Priest hath authority to absolve the Pope neither from Christ nor from the Pope nor from the Church but onely by election to wit in that the Pope submitteth him selfe to the Priest and chooseth him And there is yet a fourth opinion which holdeth that as in receiving of priesthoode power of iurisdiction is given to every simple priest in respect of veniall sinnes and of those mortalls which the penitent nath otherwise confessed and also in respect of every sinner in the point of death so is iurisdiction then given to the said Priest that he may absolve the Pope Thus saith our reverend bishop and worthie fryer Ioseph Out of whose words I note 1 First that since our Lord is the God of peace and not of dissention as recordeth his holy Apostle in many places it must needes follow that this popish doctrine is not of God which is so devided against it selfe and therefore said Caietain truely though vnwittingly and to another ende when he denied the priest to have his authoritie from Christ or from his Church 2 I note secondly that their doctrine is meere opinative as which is onely grounded vpon mans invention 3 I note thirdly that as the priestes iurisdiction is vncerten so is the Popes absolution also as which is consectarie therevnto and consequently that the Pope standeth in daunger of his salvation And so if I be not deceived the obscuritie of this conclusion is made evident The Corollarie FIRST therefore since auricular popish confession is not commaunded by Christ secondly since it was not practised by the Apostles thirdly since it was instituted onely by the positive lawe of man fourthly since the Greeke Church never admitted that lawe fifthly since it is contrarie not onely to the fathers but to popish doctours also sixtly since it bringeth the Pope him selfe to the hazard of his salvation I conclude that it is a sufficient motive for me to renounce the Romish religion as false erroneous and pernicious doctrine Thus much of the tenth and last Motive Peroratio I HAVE in this discourse gentle Reader briefly confuted ten special articles of popish faith and religion 1 First I haue shewed the insufficiencie blasphemie and absurdities of popish pardons 2 Secondly that the Pope both may erre and hath erred defacto not only as a priuate person in priuate opinion but euen as Pope and publike person in iudicial definitions 3 Thirdly that generall councels in these latter daies are nothing els but a meere mockerie sophistical subtiltie to deceiue Gods people withal 4 Fourthly that the Popes dispensations are wicked licentious and intollerable 5 Fiftly that Kings are above Popes that their power is independent that they are subiect to none but to God alone 6 Sixtly that popish dissention is of matters most important and incredible to such as are not wel acquainted with their bookes 7 Seaventhly that the writings of the auncient fathers are to be received with great reuerence yet so as we acknowledge them to be men to haue their errours and to binde vs to their authorities no further then they accord with the holy Scriptures 8 Eightly that all things necessarie for our salvation are conteined in the holy Scriptures and that popish traditions are so vncerten as the best learned papists can not agree therein 9 Ninthly that after this life there is neither merite nor demerite nor satisfaction to be made and that the booke of Machabees can not establish popish purgatorie 10 Tenthly that the specificall enumeration and confession of all our sinnes is not onely not commaunded by the Scriptures but repugnant to the same and impossible to be accomplished by the power of man All which points I have prooued not onely by Scriptures authorities and reasons but euen by the expresse testimonies of best learned papists A thing heretofore never performed by any to my knowledge and yet so forceable against the papists if I be not deceived as nothing can be more My desire was to content all to offend none to confirme the weake to instruct the ignorant to reclaime the seduced and to confound all arrogant disloyall subiects If â—ffect succeede correspondent to my option God be thanked for it who is the chiefe worker of every good act to whome with the Sonne and the holy Ghost three persons and one God be all honour power glorie and dominion nowe and ever AMEN 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sapient 8. 1. Dionys. Arâ—â— pag. de divinis nominibus c. 4 2. Thess. 2. v. 4 5 6 7 8 9. 1 Greg. 9. lib. 1. decret tit 33. cap. 6. Glossa ibid. Gregor ubi supra Glossat lib. 1. decretat tit 7. cap. 3. Gerson de potestat eccles consider 12. part 3. Gerson ubi supra Bellarminus de Rom. Pont. lib. 5. cap. 8 1 2 3 Secundò principalitèr Bernar. ad Gaufridum epist. 125. 3 Robertus Bellarminus lib. 5. de Rom. Pontif. cap. 7. Bellarm. cod cap. Bellarm. cap. codem Bellarm. ubi supra 1 2 3 Prou. c. 8. 15. Rom. c. 13. v. 1. 4 Sylvest de papa para 2. 5 Bellar. derom pontif lib. 5. cap. 7. Luc. 12. 2. Mat. 16. 13. Mat. 23. 3. Mat. 15. 3. Mat. 15. 9. 1. Ioh. 4. 3. Roffensis cont assertion Luther art 18. prope initium Deut. cap. 2. vers 4. 2. Machab. cap. 12. vers 26. Matt. cap. 11. vers 25. Bellar. lib.