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
cannot erre and so of none effect For the vncertaintie of the decrees of councels Bellarm. saith thus Non potest fieri vt aliquando adfinem controuersiarum deveniatur nisidetur locus maiori parti suffragiorum It cannot be that euer an end of controversies should be made vnlesse the greater part of voices bee of force and he saith in another place Est autem verum decretum concilij quod fit a maiori parte alioqui nullum esset legitimum concilij decretum cum semper aliqui dissentiant For it is the true decree of the councell vvhich hath the consent of the greater part othervvise there should bee no lavvfull decree made because euer some dissent But Melchior Canus telleth vs another tale and saith in this maner Non itaque quod in Romanis concessionibus fit plurium apud nos sententia praevalet paulo post nō enim numero haec indicantur sed pondere Pondus autem concilijs dat summi Pontificis gravitas auctoritas quae si adsit centum patres satis sunt sin desit nulli sunt satis sint quamlibet plurimi Not therfore as in humaine consents the voices of moe are of force vvith vs for these thinges are not iudged in number but in weight and the councels receiue their weight from the grauitie and authoritie of the pope vvhich if it be once present an hundreth fathers are enough but if it vvant none are enough be as manie as they vvill Novv sir Bellarminus telleth vs that moe voices in councelles must needes be of force But Canus saith it is not so for bee they manie be they few what part the pope liketh shall be true The decrees therefore of popish councels are as vncertaine as the vvind For after the fathers of the councels haue fasted long praied much consulted gravely deliberated maturely decreed soberlie commaunded strictlye and accursed severely neither others nor yet themselues canne tell what shall be of force therein for all must be as pleaseth the popes holinesse perhaps their decrees will not content his mind The fift Conclusion NO bishops can in these our daies haue voices in councels but such as first sweare obedience to the pope and promise to defend his canon law which thing though most absurd is for all that so cleare as Bellarminus cannot denie the same These be his words Istud iur amentum non tollit epi scoporum libertatem quae in concilijs necessaria est iur ant enim se fore obedientes summo pontifici quod intelligitur donec pontifex est dum iubet ea quae secundum deum sacros canones iubere potest seanon iur ant se non aicturos quod sentiunt in concilio vel se non deposituros eum si hereticum esse convincant This oth taketh not avvay the libertie of Bishops which in councels is necessarie For they sweare that they vvill bee obedient vnto the pope which is to be vnderstood so long as he is pope and while he commaundeth those thinges which he may commaund agreeable to God and to the holie cannons but they sweare not that they will not speake vvhat they thinke in the councell or that they will not depose him if they proove him to bee an heretique Thus saith Bellarminus vvhose onely testimonie is most sufficient in all popish affaires as vvho is the popes sworne and tenderlye beloued vassall Out of whose vvordes for more perspicuitie I note 1 First that all Cleargie men admited to giue voices in councelles are sworne vvholly to obey all the popes constitutions 2 I note secondly that the sayd persons are sworne to beleeue that the pope cannot erre in his iudiciall decrees of faith or maners that no councels are of force vvithout the popes confirmation thatall councels confirmed by him are approued by the holie ghost that he can excommunicate deposeall Emperours kings queenes and bishops in the christian vvorld that hee can deliuer by his pardons all soules out of purgatorie and a thousand like things For all such matters are conteined in his canons and consequentlie in their most lamentable oth 3 I note thirdly that they are svvorne to admit his decrees vvho as they beleeue may be an heretique 4 I note fourthly that they are svvorne to admit his iudgement in all matters of faith vvhom yet they may iudge and depose for heresie 5 I note fiftly that their fundamentall article in appointing the Pope iudge over all controversies is quite overthrowen and turned vpside downe in this Bellarminus his explication For when he saith while he commandeth c. he graunteth every Bishop freedome to examine and iudge when the Pope commaundeth things agreeable to God and the Canons VVhich libertie if they would constantly performe all true Christians and perfect Catholicks would agree with them For none that beleeve rightly in God will denie obedience to the Pope when he preacheth and teacheth any thing agreeable to God and holy Canons But true Christians finding his canons to be disholy and his decrees to be against God thinke as Bellarminus here teacheth them that they are not bound to obey him For as an other great learned papist Franciscus à Victoria saith profoundly the vniust laws of the Pope doe not binde in conscience These are his very words Ego pro certo habeo quod omnes leges iniustae etiam Papae non obligant in foro conscientiae I holde it for a constant and vndoubted truth saith the Popes learned Doctour that all uniust lawes even of the Pope doe not bind in the Court of conscience The Papistes then who charge us so strictly to obey the popes lawes and withall prohibite us to examine the same doe deny us that libertie which they take unto them selves and that the Reader may fully understand the abomination of the othe which all popish Bishops sweare unto the Pope I will here set downe the expresse wordes thereof as I finde them in their owne decretals Ego N. Episcopus ab hac hor a fidelis ero S. Petro sanctaeque Romanae Ecclesiae dominoque meo Papae N. eiusque successoribus Canonicè intrātibus Sequitur Papatum Romanae Ecclesiae regulas sanctorum patrum adiutor ero ad defendendum retinendum contra omnes homines sic me Deus adiuvet haec sancta Evangelia I Iohn Fisher Bishop will be faithfull from hencefoorth to S. Peter and to the holy Church of Rome and to my L. Boniface the pope and to his successours chosen Canonically and I will be an helper to defend against all the world the popedome or Papall superioritie and the rules of the holy fathers so God me helpe and the holy Gospell Loe ' here gentle reader open rebellion is required and by evangelicall othe coufirmed of suhiectes against their soveraignes for the bishops of euery countrey are fubiects to kings of the same countrey and yet doe they sweare to defend the popes tyrannie and vsurped
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
the iustifying faith with the rest albeit it is most cleare that he speaketh of the miraculous faith onelie which is often in the verie wicked The same greeke word in two severall places of saint Matthew is likewise taken for the whole For in the second chapter it is thus written When king Herod heard hee was troubled and the whole citie of Hierusalem with him VVhere if the greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were interpreted everie and not the whole the sense would be absurd to wit everie citie of Hierusalem being yet but one onlie Hierusalem in all but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being taken for the whole the sense is plaine and easie to wit the whole citie of Hierusalem So in the sixt chapter it is thus written Neither was Salomon in all his glorie araied like one of these VVhere if the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bee taken for everie the sense is not currant because Christ compareth his bountifull providence over hearbes and flowers not with a peece of Salomons glorie but with all and the whole For whosoever shal otherwise interpret the greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall no litle derogate from the magnificence of Christ his providence as also frustrate his comparison Our holie father Abraham in matters of salvation doth not send vs to traditions but to the scriptures of Moses and the prophets For thus it is written Habent Mosen Prophetas audiant illos They have Moses and the prophets let them heare them As if he had said now the law is not studied now the prophets are contemned now God is not heard speaking in his word Some would haue angels come downe from heaven some desire miracles other some the dead to rise againe But to heare Moses and the prophets that is to read the scriptures is the true and only way to attaine eternal life And doubtlesse if the scriptures be meanes to bring vs to salvation which the papistes dare not denie then must they be sufficient for that end or else Christes workes should be vnperfect For which cause Saint Iohn writeth thus Haec autem scripta sunt vt credatis quod Iesus est Christus filius Dei vt eredentes vitam habeatis in nomine ipsius But these things are written that yee may beleeve Iesus to be Christ the sonne of God and that by beliefe yee may have life in his name Loe Saint Iohn affirmeth so much to be written as is sufficient for our beliefe through which we must be saved The popish glosse vpon the same text hath these wordes Haec quae fecit Iesus ante resurrectionem et post dicit se scripsisse vt fidem astruat qua vita habeatur The thinges that Iesus did before and after his resurrection hee caused to be written for the establishing of that faith which giveth life Nicolaus Lyranus their owne deare doctor confirmeth the same in these wordes In nomine eius i. per fidem nominis Christi quia secundum quod dicitur Act. 4. neque enim aliud nomen est sub coelo datum hominibus in quo nos oporteat salvos fieri In his name that is through faith of the name of Christ because as is said in the actes ther is no other name vnder heaven given vnto men in which we can be saved S. Hierome though so much liked of the papistes is not for all that dissonant from the rest For thus doth he write Ergo nec parentum nec maiorum error sequenáus est sed auctoritas scripturarum Dei docentis imperium Therefore we must neither follow the errour of our parents nor of our auncestours but the auctoritie of the scriptures and the commandemēt of God that teacheth vs. S. August that grave father that glistering beame that strong piller of Christs church doth avouch the same truth in words yet more manifest writing in this maner Cūmulta fecisset Dom. Iesus nō omnia scripta sunt electa sunt autem quae scriberentur quae saluti credentium sufficere videbantur where as our Lord Iesus did manie thinges all were not written but so much was appointed to be written as was thought sufficient for the salvation of the faithfull What more forceable wordes can be wished what more effectuall narration can be expected what more sensible speeches can bee vsed yet if it be possible to say more herein the selfe same Augustine will performe it in another place where he hath these expresse words In his enim quae aperte in scriptura posita sunt inveniuntur illa omnia quae continent fidem more sque vivendi spem scilicet atque charitatem For in those things which are plainely set downe in the scripture are found all those thinges which conteine our faith and maners that is hope and charitie Loe all things that concerne faith hope and charitie are plainly found in holie scripture where it is diligently to be observed that Saint Augustine doth not onelie say that all thinges conteining faith hope and charitie are to bee found in the scripture but hee doth further say that all such thinges are plainlie set downe in the scriptures VVherevpon I inferre this notable document against popish doctrine that albeit manie thinges in manie places of the scripture bee obscure and intricate which I willinglie graunt vnto the papistes consequentlie that the same surpasse the capacity and iudgement of the vulgar sort yet are all thinges concerning our beleefe concerning our maners concerning our hope concerning our charity concerning our salvation so plaine and so manifest as everie one even of the meanest iudgement may easilie perceive and vnderstande the same and this the papistes must perforce graunt vnto mee neither will I require more at their handes This is confirmed by my Lord of Rochester their learned Bishoppe and reputed martire For these bee his wordes as hee himselfe hath vttered them Scriptura sacra conclave quoddam est omnium veritatum qua Christianis scitu necessariae sunt The holie scripture is a cellar parlour or storehouse of all truthes which are needfull to be knowen of Christians NOVV gentle reader by this bishops confession it is evideut that popish vnwritten traditions are not needfull or necessarie for christians and so with no reason can they be thrust vppon vs. Dionysius Areopagita who lived in the Apostles time is of the same mind These are his wordes Omnino igitur non audendum est quicquam de summa abstrusaque divinitate aut dicere aut cogitare praeter eaquae nobis divinitus scriptae divinae enuntiarunt In no wise therefore may wee make bold to speake or thinke anie thing of the most high and ineffable divinitie but that onelie which holie writ hath revealed vnto vs from heaven Melchior Canus albeit he labour with tooth and naile to prove the consent of the fathers to yeelde vs an vndoubted argument of the truth yet can hee not denie that
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
his written disputations abridged by Robert Persons his brother Iesuite defendeth and approoveth another opinion plaine opposite to all yet rehearsed and maketh in deede the Popes pardons not woorth a button which is the cause as I probably coniecture that the third and last part of his disputations is not permitted as yet to come abroade and either will never be published or wholly omitted or at least changed before it come abroad The Councell of Trent speaketh very slenderly and coldly of the Popes pardons The third Conclusion TO give pardons as the Pope doeth is a straunge and newe doctrine of a most damnable Religion which neither Christ nor his Apostles ever taught or practised This I will proove as I doe other things by the expresse testimonies of the Popes owne renowmed Doctors that so all the worlde may perceive and beholde Papistrie confuted and confounded by papistrie it selfe Sylvester reputed and as it were surnamed absolutus Theologus hath these verie wordes Indulgentia nobis per Scripturam minimè innotuit licet inducatur illud Apostoli si quid donavi vobis sednec per dicta antiquorum Doctorum sed modernorum The Popes pardons saith the Popes owne deare Doctor were never knowen to us by the Scriptures although some alleadge Saint Paul for that purpose neither were they knowen by the auncient Fathers but onely by late writers Antoninus in his first part hath the verie wordes alreadie cited and holdeth the selfe same opinion with fryer Sylvester Petrus Lombardus who with great diligence collected into one volume all worthie sentences of the auncient fathers and therefore was surnamed the Master of sentences maketh no mention of the Popes pardons at all as which he could not finde notwithstanding his painefull industrie imployed in that kinde of exercise For as Sylvester truly writeth the olde writers were not acquainted with any such thing The like may be said of S Cyprian S. Augustine S. Hierome Nazianzene and others of antiquitie for which cause Durand Caietain and sundrie other schoolemen affirme the popes manner of pardoning to be a newe thing in the Church of God Neither can Dominicus Soto deny the same indeede albeit he busieth him selfe more then a little in the Popes defence if it would be Yea the originall of popish pardoning is so very young as their famous martyr and bishop M. Fisher in his aunswere to M. Luthers articles was enforced to admit the newnesse and young age of the same and to yeeld this reason in defence thereof to wit that purgatorie was not so well knowne at that time to the Church as it is nowe which saying I weene is true indeede because purgatorie and pardous were not heard of in olde time and nowe onely knowen by vaine grosse and sensuall imaginations O worthie pardons O brave purgatorie O holy pope of Rome what stronge reasons what forcible arguments what grave authorities are alleadged in your behalfe Let us heare with attention the finall resolution hereof set down by Sylvester and Antoninus for their holy father the pope Quia inquiunt Ecclesia hoc facit servat credendum est ita esse Because the Church this doeth and thus observeth we must beleeve that it is so Loe a short and sweete conclusion as if they should say though we can proove the popes pardons neither by Scriptures nor by fathers nor by reasons yet must we beleeve them because the Church that is the pope saith so who can not erre which saying gentle Reader both hath bene and is the sole and onely foundation of all notorious Papistry The 4. Conclusion THE Popes manner of pardoning argueth aswell inordinate affection of filthie lucre as also want of charitie His want of charitie is prooved and convinced in that he can deliver as his religion teacheth all soules out of purgatorie with his word and neverthelesse suffereth them to abide most bitter torments so many yeeres in that affliction For the papistes holde that the paines of purgatorie are as great and painefull as be the torments of hell and that they differ accidentally in this only because the paines of purgatorie shall once have an ende but the paines of hell never Thus writeth Sylvester Prieras Sicut potest Papa liberare à poena peccatorum debita in hoc mundo omnes qui sunt in mundo si faciant quod mandat etiamsi essent millies plures quà m sunt it a liberare potest omnes qui sunt in purgatorio siquis pro eis faciat quod iubet As the Pope can deliver al in this world from paine due for sinne in this world if they doe that which he appointeth though they were thousands more then they be even so can he deliver all that are in purgatorie if any doe that for them which he commandeth and lest any man should thinke that impossible or a verie difficult matter which the Pope requireth to be done Sylvester in another place telleth us that it is a thing most easie These be his wordes Indulgentiae simplicitèr tantum valent quantum praedicantur modò exparte dantis sit autoritas ex parte recipientis charitas ex parte causae pietas Pardons are simply worth so much as they are preached so there be autoritie in the giver charity in the receiver piety in the cause or motive But so it is that the souls in purgatory be in charity by popish confession for else they could not be out of hel and that the pope hath authoritie as also that he graunteth his Pardons for good and godly causes I suppose no Papist will denie if they doe my argument is the stronger and my selfe shall easily agree there to Bartholomaeus Fumus confirmeth this point when he thus writeth Papa posset liberare omnes animas Purgatorij etiamsiplures essent si quis pro eis faceret quod iuberet peccaret tamen indiscretè concedendo The Pope could set at libertie all the soules of Purgatorie though never so many if any would doe that for them which he appointed marrie he should sinne by his undiscreete pardoning And the popish schole-doctor Viguerius proceedeth further and avowcheth it to be neither inconvenient nor against the justice of God these are his expresse wordes Nec est inconveniens quòd Papa Purgatorium posset evacuare non enim per hoc aliquid detraheretur Divinae iustitiae Neither is it inconvenient that the Pope can harrowe hell for that doeth nothing derogate from the iustice of God Nowe to say that he can this doe but yet doeth it not to keepe him selfe from sinne is altogether vaine and frivolous For first he should no more sinne in delivering all then he doeth in setting one onely at libertie as is alreadie prooved by Sylvester and Viguerius Againe plenarie Pardons are so common at the houre of death as none that either have friendes or money are or can be destitute thereof which yet is a poynt more undiscreete then the other by their owne