as to the dead the merites of Christ and of his saints as condigne satisfaction for their sins for of such pardons no councell no father no ancient approued Historiographer maketh any mention at all Which thing I haue plainely proued in the third conclusion of the second chapter of my Motiues The second obiection The keyes of heauen were giuen to Saint Peter and consequently to his successours the bishops of Rome and withall promise was made vnto him that whatsoeuer hee should binde on earth the same should be bound in heauen whatsoeuer hee should loose on earth should be loosed in heauen nowe to loose sins is nothing else but to giue a pardon or indulgence for the same The answere I say first that vpon the grosse interpretation of these words many popish priests haue arrogantly presumptuously taken vpon them like the proude pharises to condemne the innocents and to loose the guiltie persons whereas before God not the sentence of the priests but the life of the persons charged is enquired of Thus writeth S. Hierome adding that priests can bind and loose sinners no otherwise now in the new testament then they did binde and loose the Leapers in the old law that is not to forgiue sinnes perfitly and indeede but to declare by Gods word the sinnes of penitent persons to be forgiuen in Gods sight euen as the priests in Moses law did not purge the Leapers but onely declared those whom God had purged alreadie to be cleane and free from the leprosie for as the gospel witnesseth none but God can forgiue sinne I say secondly that all the rest of the Apostles had the selfe same power granted to them all which is here promised to S. Peter for so saith Christ himselfe in another place where hee performeth his promise nowe made to Peter in the person of theÌ„ al consequently if the Pope could pardon as fondly is imagined yet might al other bishops do the same euen aswel as he So S. Austen S. Ambrose S. Chrysostome S. Hylary Origen Theophilacte and others do confesse I say thirdly that S. Peter and the other Apostles haue not power granted by the scripture to forgiue sin but onely to declare and pronounce according to the scripture that God hath forgiuen to truely penitent persons all their sins For they can but onely declare the sinnes to be forgiuen which are by Christ forgiuen already as the priests in the olde law could not purge any from the leprosie indeede but only make declaration of the truth as ye haue heard out of S. Hierome The learned popish Cardinal Hugo to the euerlasting confusion of all impenitent and obstinate papists confirmeth S. Hieromes opinion in these expresse words Vinculo culpae poenae debitae non potestâ—um sacerdos ligare vel soluere sed tantum ligatuÌ„ vel absolutuÌ„ osteÌ„dere sicut sacerdos Leuiticus non faciebat vel mundabat leprosum sed tantum infectum vel munduÌ„ ostendebat The priest cannot bind him with the bond of sin and due punishment either loose him froÌ„ the same but only declare him to be bound or absolued in Gods sight euen as the Leuitical priest did not make or clense him that had the leprosie but onely shewed him to be infected or clensed Their own schoole doctour Durandus singeth the same song in these expresse words Claues nihil operantur ad dimissionem culpae vel maculae quia deordinatio actus tollitur per eius ordinationem dum bene displicet quod malè placuit The keyes work nothing to the remission of the fault or blemish because the deordination of the act is taken away by well ordering the same while that displeaseth well which pleased euil Thus we see by popish grant and doctrine that the metaphorical keyes whereof the papists boast so much can neuer put away sinne neither can any priest absolue any person from sin or from the paine due for sinne saue onely by declaring his sins to be forgiuen as is said The replie It is euident in the holy gospel that not onely God can forgiue sin by his own power but men also by authority commission receiued from him for when Christ had forgiuen the sicke man his sinnes the people maruailed and glorified God which had giuen such power vnto men The answere I answere that our sauior Christ in forgiuing the sicke mans sins shewed himselfe to be tru God which maner of proofe had bin none indeed if any but god could haue done the same which point I wish the gentle reader to obserue attentiuely For the Pharises charged him with blasphemy as who not being god yet toke vpon him the office of God in forgiuing sins Whose opinion for all that Christ himselfe approued for ratification thereof shewed by an euident external miracle that he was god indeed so as they could no longer be in suspence of y e matter but that yee may know saith Christ that the son of man hath power to forgiue sins then said he to the sick of the palsie arise take vp thy bed and goe into thy house as if he had said I confesse that I am God and that yee may knowe the same euidently I make the sicke man whole with mine onelie worde which if I were not God indeede I could neuer doe This case S. Chrysostome maketh so plaine as none that once reade or heare his wordes can stand any longer in doubt therof Thus doth he write in expresse termes Videamus quid ipse ait vtrum opinionem eorum improbauerit an potius comprobauerit nisi enim aequalis esset patri dixisset quid mihi tribuitis non competentem opinionem procul ego absum à tanta potestate Nunc verò nihil horum dixit sed contra tam verbo quam signo affirmauit Ita quoniam solet esse audientibus molestum vt aliquis de seipso apertius dicat aliorum verbis signo deum se patrique aequalem esse ostendit quod mirabilius est non per amicos solum verum etiam per inimicos hoc peragit vt virtutis sapientiae suae pelagus pateat Let vs see what he saith whether hee reprooued their opinion or rather approoued the same For if he had not been equall with his father he woulde haue said why doe ye ascribe to me that incompetent opinion I am farre off from that so great power yet now hee saith no such thing but contrariwise affirmeth it both by word and miracle So because it is woont to bee greeuous to the hearers that any man should speake openly of himselfe he sheweth both by the testimonie of others and by myracle that he is God and equall with his father and which is more wonderfull this he doth not only by his friendes but euen by his enemies that so aswell his power as his wisdom may be known aboundantly Out of which words I note first y t Christ approued
say secondly that Gods ministers bind and loose sins by preaching his sacred word of which kind of binding and loosing Christ speaketh in Saint Matthew and in Saint Iohn For when the people of God beleeue in their hearts his word sincerely preached and in their conuersation shew the liuely fruits thereof then doubtlesse are their sinnes loosed on earth and then is that loosing also ratified in heauen then are the wordes of the Apostle verified who saith that the gospel of Christ is the power of God vnto saluation to euery one that beleeueth it then are Christs ministers as the Apostle saith become in them the sauour of life vnto life On the contrarie side when the people will not heare and beleeue Gods worde sincerely preached but contemne it and the ministers thereof then doubtlesse are their sinnes bound on earth and then is that binding also approued in heauen Then are the apostles words verified who saith that vengeance is readie against all disobedience Then are Christes ministers as y e apostle saith made vnto them the sauour of death vnto death What can be a more ioyfull loosing what can be a more terrible binding See the aunswere to the third obiection following and there marke S. Hieromes words I say thirdly that our people cōfesse their sins generally before the minister in the face of the whole congregation according to the holy scriptures Yea in the reformed churches abroad the people vse to confesse to the ministers such speciall sins as most greeue clog their consciences and for which they need graue aduise and godly councell Which christian libertie is graunted also in our churches of England For such as list may confesse their sinnes to the minister priuately and haue both his godly aduise and absolution if he deeme them penitent for their sinnes The replie Your confessions are nothing els but a meere mockery for ye confesse your selues generally to be sinners but ye name no sins at all Againe as in Germany they confesse some sinnes so do they leaue vnconfessed what pleaseth them And this is the scornful libertie which ye grant to your churches of England The answere I say first that we confesse our sinnes this day as the Israelites of olde confessed their sinnes before Ezra and the Leuites As the humble publican confessed his sins when he said O God be mercifull to me a sinner As the prophet Dauid confessed his sins when he said I know mine iniquities and my sin is euer before me Against thee against thee only haue I sinned and done euill in thy sight that thou maist be iust when thou speakest and pure when thou iudgest As the prodigal son confessed his sins when he said Father I haue sinned against heauen before thee am no more worthy to be called thy son And as your selues confesse your sins in the beginning of euery masse I say secondly that your selues graunt that Venials need no confession at al. And yet as I haue already proued the least sin of al deserueth eternall death For thus doth your own famous Canonist write Quibus consequens est posse quem si velit confesso vno peccato veniali alterum tacere Vpon which it followeth that one may if he list confesse one veniall sinne and conceale another Maior and other Schoole-doctors are of the same opinion I say thirdly that by the scriptures vpon which ye woulde gladly ground your confession we are no lesse bound to confesse one sin then another For your triuolous distinction of mortall and veniall sinnes can be found in no text of holy scripture And consequently since the scripture it selfe by your graunt freeth vs from confessing Venials it followeth directly that wee are bound to confesse none at all I say fourthly that your confession is ridiculous indeede as which vrgeth the penitent to confesse those sinnes to sinful men which God of his mercy hath forgiuen already I prooue it because your best approoued writers hold that contrition onely reconcileth sinners to God and taketh away both the fault and the paine But after that we are reconciled to God by only cōtrition and haue both our sinnes and the satisfaction remitted I weene it is a vain and a ridiculous thing to afflict our selues for popish absolution This that I say is witnessed by Martinus Nauarrus by your learned frier Ioan. Lud. Viualdus and diuers others I say fiftly that your confessions are neuer able to bring peace to any troubled conscience but to driue them headlong into desperation For first none liuing is able to make a true confession of all his sinnes which thing is so cleere by the Scriptures that your Cardinall Caietane cannot denie it Secondly thousandes are so turmoiled therewith that dayly they come to confesse the sinnes which they had forgotten condemning themselues of their former negligence Thirdly none of you all can prescribe howe much time or what diligence is inough y t ones confession may be perfit The consideratiō wherof bringeth many thousand souls to perplexitie For you beare thē in hand y t they must confesse all mortal sins and all specificall differences of the same And yet will I gage my life that ye haue ten thousand priestes in Europe yea perhaps in Italie that cannot perceiue the aforesaid differēce and much lesse can the lay people performe it See more hereof in my booke of Motiues The 2. obiection S. Iohn the baptist induced the people to the confession of their sinnes which doubtlesse was not to confesse themselues in generall to be sinners but to vtter euery man his sinnes So is it said in the actes of the apostles that many of them which beleeued came confessing and declaring their deeds And therfore saith S. Hierome that priestes binde and loose Auditâ peccatorum varietate hauing heard the varietie of sinnes The answere I say first that S. Iohn the baptist cannot meane of your sacramentall confession because it was not instituted before his decollatiō But you make smal accompt to wrest the holy scripture if by any meanes it could so serue your turne For as your graund doctor Pighius resembled it to a nose of waxe euen so in good sooth ye seeme to vse it The trueth is this S. Iohn exhorting the people to repentance and to amendment of their former liues euil spent found so good successe in his preaching that Hierusalem and all Iurie and all the countrey about Iordan were desirous to be baptized and in signe of their true repentance they publickly acknowledged their sinnes But that they this did in generall termes and not in popish maner I prooue it by two reasons First because popish auricular confession was not yet inuented but after Christes resurrection as all papistes graunt Againe because one man could not possibly heare seuerally the generall confessions of so manie multitudes speciallie in so short a time I say secondly that with
you papistes auricular confessâ—on is an holy sacrament and to be made of such sinnes only as are committed after baptisme And yet doth S. Iohn speake as is euident by the text only of those sins that were done before baptisme This is your Hysteron proteron to whom an horse-mil and a mil-horse is all one I say thirdly that the confession which these Ephesians made whereof S. Luke speaketh is an euident external signe of true inward remorse and of sincere faith in Christ Iesus but doubtlesse it doth nothing at all resemble the blasphemous popish auricular confession For first they confessed their sinnes verbally as they burnt their bookes really but of absolution S. Luke speaketh not one word which for all that in poperie is essentiall Secondly this confession was voluntarie but popish confession is by compulsion Thirdly this confession was done in the face of the congregation but popish confession is made in the priests eare Fourthly as some of the faithfull made this confession so other some did not but amongst the papistes it must be made of all vnder paine of damnation Fiftly as Mathew confessed himselfe to haue been a publican and as Paule confessed that he had persecuted Christes Church but neither of them confessed any other sinne So the faithfull at Ephesus of zeale confessed their notorious deedes but not all their particular sinnes Nay they only confessed how Satan had seduced them and for that end they burnt their bookes Which publick attestation done to the glory of God can neuer establish secret popish whispering in the priestes eare I say fourthly that S. Hierome maketh altogither against popish confession as who affirmeth the priest or bishop to haue no other power in binding and loosing then the priest of the old testament had in making cleane or vncleane That is to say as the priestes of the old testament did declare who were cleane or vncleane so the ministers of the Church knowing some sinners to be penitent and other some to be vnpenitent pronounce according to Gods worde that the sinnes of the one sorte are bound and of the other sort loosed And heere note by the way that the word peccatorum in S. Hierome doth as aptly signifie sinners as sinnes and therefore these wordes Auditâ peccatorum varietate I thus translate hauing heard the varietie of the sinners This I say because the papistes seeke to make aduantage of the indifferencie of the word And yet howsoeuer they take it it cannot serue their turne The 2. obiection Christ commanded him that was clensed from his leprosie to go vnto the priest And he likewise commanded his apostles to loose Lazarus that was bound thereby signifying that they should loose our sinnes The answere I say first that this text of Scripture prooueth plainly that the priest cannot forgiue sinne or make the sinner cleane but only pronounce and declare him to be cleane whom God hath alreadie clensed For otherwise God would haue sent him to the priest that had the leprie before hee was clensed from the same that so hee might haue found remedie at the Priestes handes I say secondly that as yet the ceremonies of the lawe were not abrogate and therefore Christ woulde not haue them contemned or omitted Now the law was as we reade in Leuiticus that whosoeuer was clensed from the leprosie should present himself before the priest and offer vp the sacrifice of thanksgiuing This is the mysterie wherein the papistes would stablish their popishe absolution The end of the lawe was that Gods goodnesse shoulde be publickly approoued and that the party clensed should giue a signe of gratitude Therfore doth it follow in the text Goe and shewe thy selfe to the priest and offer the gift that Moses commaunded for a witnesse to them For he could not be receiued into the congregation but by the iudgement of the priest I say thirdly that Christ commanded not only his disciples to loose Lazarus but all the Iewes also and the very women that were present And consequently not priests only but euen lay men and women also may giue absolution Which thing I weene the wiser sort of papists will neuer graunt Yet the end of this loosing was not to establishe popishe absolution but to make the miracle manifest to the incredulous Iewes I prooue it by these wordes next afore going I knowe that thou hearest me alwaies but because of the people that stand by I said it that they may beleeue that thou hast sent me Yea it cannot be prooued by the text that the disciples were appointed to loose Lazarus saue only in generall termes as also were the women that stood by And indeed Christ seemeth to haue committed that office principally to the Iewes that so all occasion of incredulitie might be taken from them The 3. obiection S. Iames saith confesse your sinnes one to another and pray one for another that he may be healed And Christ himself saith receiue ye the holy Ghost Whose sinnes so euer yee remit they are remitted to them and whose sinnes so euer ye reteine they are retained And a little before he saith thus As my father sent me so doe I send you Now it is certaine that Christ was sent with all power euen to binde and loose mens sinnes and therefore his apostles being sent in the same maner must needes haue power to forgiue sinnes as he had Yea the church hath euer thus vnderstood these Scriptures The answere I say first that in these wordes Christ gaue authoritie to preach the gospel which whosoeuer beleeue haue their sinnes remitted and whosoeuer beleeue it not are subiect to damnation Other binding and loosing we finde none in the scriptures neither yet that Christ heard any confessions This sense of binding and loosing by preaching the word of God S. Hierom whom the papistes boast to be their patrone heerein maketh so euident as more to a reasonable man cannot be wished These are his words Funibus peccatorum suorum vnusquisque constringitur quos funes atque vincula soluere possuÌ„t apostoli imitantes magistrum suuÌ„ qui eis dixerat quaecunque solueritis super terraÌ„ erunt soluta in coelo Soluunt autem eos apostoli sermone Dei testimonijs scripturarum exhortatione virtutum Euery one is bound with the cordes of his sinnes which cordes and bandes the Apostles can loose while they imitate their maister that said these words vnto them what things soeuer ye shall loose on earth shalbe loosed also in heauen And the apostles loose them by y e word of God by the testimonies of the scriptures by the exhortation of vertues Behold here these golden words The papists bitterly exclaime against vs when we teach that Gods ministers do bind loose mens sins by the true preaching of his sacred worde and yet the holy and most learned father S. Hierome whom the papistes in their
with all popish recusants neuer to pay their debts to loyall christian subiects This assertion because it is strange to good christian eares cannot but bee obscure and hardly vnderstood for explication sake wee must note two principles of lately coyned romish religion First that our most gratious soueraigne Queene Elizabeth and al her faithfull subiects are flatte heretiques Secondly that all her maiesties dominions with all the landes and goods of her loyall obedient and christian subiects are the Popes due vnto him from the first day of the profession of their loyall obeysance and of the true ancient christian romain catholike and apostolike faith That these be their principles their best writers doe testifie their Iesuite Bellarminus their Canonists Nauarrus and Couarrunias their Diuines Syluester and Medina their religious friers Fumus and Alphonsus with many others Vppon these rotten principles of their newe no religion they grounde their most execrable dispensation to witte that it is lawfull for all popish recusants by reason of such dispensations to withholde what landes and goods soeuer from all such as wil not yeelde themselues captiues to the brutish bondage of poperie Hereof it commeth first that so many this daie make conscience to bee absent from diuine seruice in the church who haue no conscience at all to pay their debts Hereuppon it commeth secondlie that manie repute it deadlie sinne once to heare a godlie sermon who thinke it no sinne at all to owe great summes of money and neuer to pay the same Heereuppon it commeth thirdlie that sundrie recusants haue so intayled their landes and so fraudulently away their goods and that of late yeares as no law enforceth them to pay their debts to their poore creditors Hereupon it commeth fourthly that her maiesty is defrauded her faithfull subiects impouerished the Popes vassals enriched the lawes of the realme contemned and domestical rebellion fostered It therefore behooueth good Magistrates to haue speciall regarde hereof Good lawes are established but slowly in many places executed God of his mercie either conuert dissembling hypocrites soundly or else for the common good of his church confound them euerlastingly for a greater and more pestilent plague cannot come vnto the Church then to haue such magistrates as pretend publiquely to fauour it and yet are secret enemies to the same qui potest capere capiat this kind of popish pardoning my selfe though then a papist could neuer brooke but so soone as I vnderstood it did sharplie impugne the same The mediate externall sabboth is that which God appointeth mediately by his church in the new Testament to wit the sunday which is our christian sabboth And here obserue that when I say by the church I specially vnderstand the supreme gouernour of the Church much lesse doe I exclude the same which obseruation shall be made manifest before the end of my discourse And because no veritie doth clearely appeare vntill the difficulties and doubts be plainely vnfolded I will propound in order the greatest obiections that can be made against the same framing briefe pithie and euident solutions thereunto The first obiection The Sabbatharies contend with tothe and naile that christians are no lesse bound this day to keepe the legall sabboth then were the Israelites in time of Moses law and they proue it because God blessed the seuenth day and sanctified it which sanctification was nothing else but a commaundement to keep it holy as appeareth by the declaration made by Moses Againe bicause this sanctification was forthwith after the creation and therefore as all nations are bound to make a memoriall of the creation as well as the Israelites so must all nations as well as the Israelites keepe holy the seauenth day that is the day of rest after the creation which is our saturday and vpon which day the Iewes still keepe their sabboth The answere I say first that there is no precept in the olde or new Testament by which either the Gentiles then or christians now are bound to keepe the legall sabboth I say secondly that albeit it could be proued that the fathers before the law had kept it yet would it not follow that wee were bound by their ensample this day to keepe the same for otherwise we shoulde be bound to offer vp bloudy sacrifices as they did both before and after the deluge The second obiection God speaking of the sabboth saide it should be a signe betweene him and the children of Israel for euer and hee added for in sixe dayes the Lorde made heauen and earth and in the seauenth day rested therefore all nations are bound to keepe the sabboth of the seauenth day The answere I say first that the word euer is not taken there simpliciter but secundum quid as the schooles tearme it that is not for eternitie or for the duration of this life but for all the time from Moses vnto Christ which was 1495. yeares I say secondly that though the sabboth be not eternall as it is ceremoniall which I shall prooue by and by yet is it eternall in the thing signified that is ceasing from sin and rest in God which shall be accomplished in heauen for euermore The third obiection The decalogue was before Moses and this day is of force for the Gentiles were bound before the promulgation of the law written in the tables of stone and we christians after the translation of the law to abstaine from blasphemie periurie theft murder whoredome couetousnesse fraudulent dealing and the like as were the Iewes in time of the law The answere I answere that whereas the law of Moses was partly iudiciall partly ceremonial and partly morall the morall part being the verie lawe of nature engrauen in mens hearts in the hour of their natiuities as it was before Moses so shall it endure to the worlds end but all ceremonies which were types and figures of the promises made in Christ Iesus were accomplished and abolished in his sacred aduent such was the circumcision giuen to Abraham the sacrifices commanded to our first fathers and the sabboth in respect of the determination vpon the seauenth day for it was not Gods will to continue shadowes after the things indeede were exhibited The fourth obiection A perpetuall cause requireth a perpetuall lawe and consequentlie since the memorie of the creation and meditation of Gods works is a perpetuall cause of the law of the seauenth day it followeth necessarily that the law of the seauenth day must still abide in force The answere I answer that the memorie of the creation is indeed a perpetuall cause of a perpetuall sabboth but not of a perpetual precise and determinate sabboth the reason hereof is euident because the memorie of our creation may be done as conueniently vpon another day as vpon the seauenth day thus my answere is confirmed because the sabboth which wee now keepe is not the seauenth day but the eight for our sunday is the first day of the weeke
and in the sixt day in the end of al the works of euerie day are ioyntly commended for very good The seauenth diuision Of mysticall whispering in the Masse THe Papistes thinke the cannon of their masse as it were prophaned if the lay people shoulde but heare one worde thereof for which respect and other mysticall consideration the priest is commanded to whisper al to himself Of this secrecie thus writeth their Durandus Instante memoria dominicae passionis silentium obseruat vsquedum alta voce dicit per omnia secula seculorum illud insinuans quod Iesus post suscitationem Lazari non palam ambulabat apud Iudaeos When the memorie of the passion draweth neere he keepeth silence vntill hee speake a loud per omnia secula seculorum giuing vs to vnderstand thereby that Iesus after he had raised vp Lazarus walked not openly among the Iewes Behold this lerned sermon consider the edification The eight diuision Of the colours of the habits vsed in the Masse THe papists vse foure speciall colours in their masse and this they doe to signifie to the people foure speciall mysteries as if it were by the way of Sermons For their chiefest preaching consisteth in odde mysticall dreaming The first color is white the second red the third blacke the fourth greene They vse white colours to signifie innocencie red colours to signifie martyrdome blacke colours to signifie sorrow and mourning greene to signifie whatsoeuer els The red they vse in the festiuities of the apostles euangelists and martyrs so to declare to y e world that they shed their bloud for Christs sake also in the feast of the crosse and of the innocents staine by K. Herod The black they vse vpon good Friday in y e Rogations and vpon al fasting daies at which time their bellies mourne for lacke of meate at the least among the simple sort The greene they vse vpon workie daies and at other times not proper to the rest The white they vse in the feasts of al cōfessors and virgins which were not martyrs in all the feasts of the blessed virgin in the feast of al saints in the chaire of S. Peter in the conuersion of Saint Paul in the feasts of our Lord throughout the Octaues and in the natiuitie of saint Iohn the baptist And why forsooth to signifie that the persons in whose memories such feasts are celebrated were free from al actuall and originall sinne This is the point of importance marke it wel That this is their doctrine Durand affirmeth it for them These are his words In natiuitate Saluatoris etiam Praecursoris quoniam vterque natus est mundus id est carens originali peccato In the natiuitie of our sauiour and also of his precursor because either of them was borne pure that is free from originall sinne This is the mysterie of Popish colours in which they are not content vainely to flourish like Robin-hood in greene but they must also blaspheme god making the creature equall with the creator For onely the sonne of God was free from sin as is proued in the chapter of mans iustification The 9. diuision Of Candelmas-day THe old Pagan-Romanes in the Calends of Februarie honoured Februa the mother of Mars whom they supposed to be the God of battaile The honour that they did exhibit was this they went vp and downe the streetes with candels and torches burning in their hands In regard hereof Pope Sergius inuented another like ethnicall superstition to wit that the christian Romaines should go in procession with burning candels in their hands and that in the day of the purification of the blessed virgin the second of Februarie By which feast and burning candels the Pope giueth vs to vnderstand that the virgin Mary was pure from sinne and stood no need of purgation Of which point I haue spoken sufficiently in the chapter of mans iustification The 10. diuision Of the Popish Agnus Dei. THe Popes of late time haue vsed euerie seauenth yeare and the first yeare that euerie one is made Pope to consecrate solemnely with prayers chrisme and manifold ceremonimonies certaine round peeces of waxe hauing the print of a Lambe and for that cause so tearmed With this kind of paltery stuffe this world is so bewitched that infinite numbers do ascribe a great part of their saluation thereunto He that hath an Agnus Dei about him beleeueth that he shalbe deliuered by sea and lande from all tempests thunder earthquakes fire haile thunderbolts sodaine death and from all euill If any man will not beleeue me let him reade a little booke printed at Colonia containing the order sodalitatis B. Mariae virginis which is euerie where to be sold in which booke he shall find much more then I haue said The 11. diuision Of the Popes Bulles POpe Adrian the first of that name caused his pardons priuiledges and grants to be sealed with lead which they called the popes bulles These bulles were vnknowen to Christs church for the space of 772. yeares after Christ and if it had beene still so till these our dayes no detriment should we haue sustained thereby Polydore will haue them to bee called bulles of the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by corruption of speech The 12. diuision Of the Popish carni-uale or Shrouetide THe deuout Romaines who whip themselues in Lent for their sinnes till they seeme as pure as Christ all vse a long time before Lent to gadde vp and downe in the streetes and from house to house in visards neither can men be discerned from women nor women from men they are al so disguised by meanes whereof all iniquitie is committed as their owne deare friend Polydore hath witnessed But what skilleth it a little whipping in Lent will make condigne satisfaction for the fault Yea if the rich do hire the poore to be scourged for them the satisfaction is deemed sufficient Polydore saith that in his time they vsed this irreligious madding for the space of two moneths but of late yeares the Pope hath abbridged the time Neuerthelesse the practise is euen this day most execrable heathenish and intollerable CHAP. 12. Of Popish auricular confession COncerning auricular confession I haue spoken sufficiētly in my booke of Motiues It shal now be inough to answer to such obiections as the papists do or may frame against the same The first obiection Christ commanded to confesse our sinnes when he gaue his priests authoritie to loose them for they cannot loose any man vnlesse they first know him to be bound The answere I say first that Christ speaketh in that place not of confession but of excommunication and discipline of the church which Christ promiseth to ratifie and approue in heauen so often as his ministers shall execute the same vppon earth according to his word Which sense may be gathered out of Saint Paules discourse as well to the Corinthians as to the Thessalonians I
The suruey of Popery Wherein the reader may cleerely behold not onely the originall and daily incrementes of Papistrie with an euident Confutation of the same but also a succinct and profitable enarration of the state of Gods Church from Adam vntill Christs ascension contained in the first and second Part thereof and throughout the third Part Poperie is turned vp-side downe 1. Cor. 13.11 When I was a child I spake as a childe but when I became a man I put away childish things LONDON Printed by Valentine Sims dwelling on Adling hill at the signe of the white Swanne 1596 To the right Honourable Lords Iohn the L. Archbishop of Canterburie his Grace one of her Maiesties most Honourable priuie counsell Matthew the L. Archbishop of Yorke Primate and Metropolitane of England Sir Thomas Egerton Knight the L. Keeper of the great Seale of England and to the right reuerend father in God Tobie the graue and learned Bishop of Durham Grace and peace from God our Father and from our Lord Iesus Christ. IF manie haue laudably emploied much time and studie right honourable and my very good Lordes and that onlie to attain skil in prophane stories much more doubtlesse are their studies commendable who haue spared no time no labour no watchinges no lucubrations to atchieue exact knowledge in the holie scriptures and histories ecclesiasticall verie necessarie for the accomplishment therof In which kind of neuer enough commended exercise sundrie vertuous learned men haue so profited the church of God as their worthie monumentes haue gotten theÌ„ immortal fame before God and al mortal men Yet such is the condition of our state during this pilgrimage of mortalitie that the best learned neither haue said neither can say so much but stil more very fruitfullie may be said therein For which cause very wisely wrote S. Austen that he did learn would learne daily euen to the last houre While I reuolued these matters deeplie with my selfe I found some writers tedious some obscure some confuse some abounding some wanting no one answerable to al desires In regarde whereof albeit I cannot bring gold siluer pearles hyacinths and pretious stones yet am I verie desirous to carrie morter to the building vp of the walles of Gods Sion not for that I thinke I can saie better then is alreadie saide by others as who acknowledge my selfe the meanest of manie thousandes but because I couet to supplie for the measure of my small talent such wantes for the common good of the simple sorte and of others who haue not store of bookes as heretofore I finde omitted in farre more learned workes What varietie what confusion what obscuritie what vncertaintie is amongst historiographers and Chronographers none doth know or can know sufficiently but he that doth studie the same seriously What is more necessary for the vnderstandig of the prophesie of Daniel then the perspicuous and exact enumeration of the 70 weeks theÌ„ the ready explicatioÌ„ of the 2300 daies theÌ„ the liuely purtraâ—te of the foure monarchies what helpeth more for the true vnderstaÌ„ding of the former latter prophets then to know when where of what matter and before whom they did pronounce their prophesâ—es What is more expedient then to know the two captiuities When where by whom and for what causes the Israelites and the Iewes were so afflicted what can yâ—eld greater solace to a christian heart then to behold as in a glasse of christal the original and daily incrementes of poperie liuely discouered before our eies when where and by whom and vpon what occasion al popish errors heresie and superstitions haue crept into the church what shal I saie of the time reignes and acts of the Emperours of Rome of their kings their Consuls their Dictators what of the kings of Babylon Ashur Egypt Macedonia Persia Syria what of the kings of Iuda and of Israel What of the birth of our sauiour Christ of his baptisme of his corporal conuersation among vs what of other infinite memorable actes recorded in the old and new testament what of manie excellent and golden lessons specified in the histories of the church All which and manie other important matters are compendiously and yet sufficientlie handled in this small volume and so contriued I hope as obscure things shal seeme plaine with such breuitie as nothing can be thought tedious with such plentie of matter as no necessarie point will be found wanting and with such methode as euerie childe maie with facilitie beare the same awaie The vsual maner is in al such kinde of exercises to make choise of some worthy personages for the honest and lawful protection of the same You my L. of Canturburie did harbour me a long time in your owne house There I enioyed euerie thing not as a prisoner but as a brother not as a stranger but as a deere friend not as a meane person but as one of farre better accompt then I either was then or yet am indeed You my L. of Yorke for rare curtesies receiued both of old and late daies haue made me greatly bound vnto your grace You my L. Keeper to speake nothing of your great zeale for the free passage of Christes gospel for the sincere preaching of his sacred word and for the common good of this realme haue aswel for your rare honourable fauour towards mine owne seelie selfe as for your late kinde acceptance of my treatise of vsurie deserued a far better thing at my hands You my L of Durham although as yet ye neuer saw my face haue neuerthelesse affoorded me such christian affection and rare benignitie as I haue not often found the like I therefore present vnto you my reuerend fathers and honourable Lordes all foure these fruites of my late studies as an infallible argument of my vnfeined good will for your honourable and manifold courtesies countenances and other benefites receiued at your handes Accept the present my honourable Lordes in good part respect not so much the person that giueth as the thing it selfe that is giuen not the value of the gift so much as the minde of the giuer not so much what is done as what the partie was willing to haue done who if it shal so please the Almightie will hereafter present larger giftes as time place and other circumstances shal affoord God vouchsafe to encrease his manifold good graces in you all and to multiply your daies vpon the earth for the free passage of his holy gospel and the peace of his church From my studie this tenth of August 1595. Your Lordships in all dutifull maner THOMAS BELL. To the Seminarie Priests in Wisbich Castle and else-where dispersed in this Realme TWo yeres are fully complete and expired since my booke of Motiues came abroad and was in your hands In it I promised to subscribe if either any one among you or other Papist in Europe whosoeuer could effectually confute the same Your owne Papists here at home greatly wonder at your silence in that
these expresse words Mens namque fuit Apostolorum non de diebus sancire festiuitatum sed conuersationem rectam dei praedicare culturam mihi ergo videtur quod sicut multa alia per prouincias ad consuetudinem venerunt sic Paschae festiuitas tradita sit eó quod nullus Apostolorum aliquid huic sanxisset For the meaning of the Apostles was not to make lawes for keeping holidaies but to preach the word of God and holy conuersation I therefore thinke that as many other things grew to a custome in diuerse countries so did also the keeping of Easter because none of the apostles made any lawe for the same Out of whose wordes I do note first that the scope of Christs apostles was this to preach the word of God not to appoint holidays Secondly that the keeping of Easter which is our sabbaoth was after the custome of the countrey Thirdly that the apostles made no lawe for the same Yea the first man in the world that made any positiue lawe for the christian sabbaoth was Constantine surnamed the Great who within three hundred and thirtie yeres after Christ about the 20. yere of his reigne to take away all contention in the church made a flatte Edict for the keeping of Friday and Sunday throughout the yeere Of this none can stand in doubt that shall pervse that fine Oration which Eusebius made de Laudibus Constantini the three and thirtieth yeere of his happy raigne This controuersie by the Emperours appointment was handled in the councill of Nice and immediatly after his decree which thing is euident by the saide Eusebius in his third booke de vitae Constantini and in his fourth booke hee affirmeth plainely that all subiect to the Romane empire were commaunded to abstaine from all bodily labour vppon the sundayes and fridayes Cassiodorus doeth prooue the same out of Sozomenus in these expresse wordes Die verò qui Dominicus vocatur quem Hebraei primam vocant Graeci autem soli distribuunt qui ante septimum est sanctuit à iudicijs aliÃsque causis vniuersis habere vacationem in eo tantum orationibus occupari The Emperour Constantine decreed that all people should cease from al sutes and other ciuil causes and consecrate themselues wholy vnto prayer vppon the Lordes day which the Iewes doe call the first day of the weeke and the Greekes doe terme Sunday as also vpon the friday The learned diuines in Germanie affirme directly that the Sunday may be altered These are their words Nam qui iudicant ecclesiae authoritate pro sabbato institutam esse diei Dominici obseruationem tanquam necessariam longè errant for they that thinke the church appointed the sunday to be kept for the sabbaoth of necessitie are deceiued grossely My third proofe is this Philippus Melancton Erasmus Roterodamus Iohannes Caluinus Petrus Martir Bullingerus and Vrsinus do all with vniforme consent yeelde so manifest testimonie to mine assertion as none doubtlesse that reade them attentiuely can without blushing deny the same Petrus Martir hath these words Quòd vnus dies certus in hebdomada cultui diuino mancipetur stabile firmum est an vero hic vel alius constituatur temporarium est ac mutabile That one day in the weeke must be assigned for diuine seruice it is constant firme and perpetuall but whether this or that day ought to be appointed for that purpose it is a thing that respects the time and may be changed Caluin in his Institutions after he hath commended the alteration of the saboth in the primitiue church affirmeth flatly that the day may yet be changed these be his wordes Neque sic tamen septenarium numerum morâ—r vt eius seruituti ecclesiam astringam neque enim ecclesias damnauero quae alios conuentibus suis solemnes dies habeant modò à superstitione absint Quod erit si ad solam obseruationem disciplinae ordinis bene compositi referantur Neyther do I for all that make such accompt of the seuenth day that I will haue the church tyed to keepe the same for I will not condemne churches which appoint other solemne dayes for their meetings so they be voide of superstition Which shal bee done if they appoint such tdayes onely for discipline and for comely order sake Vrsinus hath these words Summa est alligati sumus sabbato moraliter ceremonialiter in genere sed non in specie Hoc est ad aliquod ministerii publicè exercendi tempus sed non ad septimum vel aliquem alium certum diem This is the effect we are tied to the saboth morally and ceremonially in generall but not in speciall that is to say we are bound sometime to exercise the publike ministerie but wee are neither tied to the seauenth nor to any other certaine day And againe hee saith that all ceremonies appointed by the church may be altred againe by the counsell of the church Againe in another place he hath these expresse words Ecclesia christiana primum vel aliumdiem tribuit ministerio salua sua libertate the church of Christ hath libertie to appoint either the first day or some other day for Gods seruice To what end shoulde I alleage moe authorities for nothing can be more plainely spoken And as the church hath authoritie to alter the sabboth day so hath it power also which Bâ—llinger hath well obserued to appoint for the seruice of God certaine other festiuall dayes as the feast of the birth of our Lord of his incarnation circumcision passion resurrecâ—ion ascension and such like All which is this day verie prudently and laudably practised in the church of England An obiection If this your doctrine were true as you beare the world in hand it is then would it follow necessarily that there shoulde be no difference betweene the ordinance of God and man the reason seemeth euident because they both should be of like authoritie The answere I answere that they are not of like authoritie and I yeeld a double disparitie thereof for first the sabboth day is de iure diuino in generall albeit the determination thereof to this or that day in speciall be de iure humano but the other holidayes are both in generall and in speciall de iure humano Secondly because other holydaies are as well generally as specially appointed by man and therefore may be wholly abolished by the power of man But the sabboth day is generally appointed by God although the limitation thereof be reserued to his church and therefore notwithstanding that the church can limit the obseruation to this or that day yet can no power vpon earth wholly abolishe the same The fourth booke conteineth the description of the third Monarchie that is of the Greekes from Alexander vntill the Machabees CHAP. I. Of the originall of the monarchie and the circumstances of the same ALexander king of the Macedonians for his martiall
were married to wit that they would be louing diligent carefull obedient to their husbands and aboue all the rest keep their coniugall faith The third faith was that which these widowes made to the bishop the whole church to wit that they would execute their deaconship honestly faithfully constantly perseuer therein to the end The yonger widowes waxing wanton against Christ did not only breake their last promise forsaking the ministery of the church but their first and most holy promis made in baptisme while they departing from the purity of honest life and religion consecrated themselues to paganisme and infidelitie and so purchased to themselues Gods wrath eternal damnation Therefore the apostle maketh no mention of any vow but only reproueth vnconstant women who being relieued a long time by the common tresure of the congregation to minister to the sicke persons did afterward both forsake their promise Christ too and became heathens running after satan For this is euident by the words of the 15. verse of the 5. chapter from whence the obiection is taken where the apostle saith that some widowes are already turned back from Christ their guide to whom they had dedicated theÌ„selues in baptisme folowed after satan It wil not serue the papists to say after their wonted maner that marriage breaketh not our promise made in baptisme For albeit the faith of baptisme be not brokeÌ„ by marrying absolutely and simply yet is it indeede broken by marrieng against Christ that is by marrying in such maner as they renounce christianitie And this my answer is confirmed because if the apostle had meant otherwise he would haue called it the last faith and not the first I say fiftly that these words for when they shall wax wanton against Christ they wil marry do euidently proue that S. Paul meaneth the promise made in baptisme and I desire the gentle reader to marke my discourse attentiuely for this obiection is the bulwarke to defend this article of poperie I therefore note first that these foure things are really distinguished in S. Paul to wit the waxing wanton of the widows the marriage of the widowes the damnation of the widowes and the breach of their faith I note secondly that the wantonnes of the widows was before their marriage for so the apostle saith expresly I note thirdly that the widowes promised in their baptisme to keepe Gods holy commaundements among which one is this Non concupisces Thou shalt not lust I note fourthly y t the breach of euery commandement deserueth eternal death For so saith the apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for y e reward of sin is death And another scripture saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Accursed be he that confirmeth not the words of this lawe in doing them for as saint Iames saith though a man keep all the residue of the law yet if he offend in any one point he becommeth guiltie of all I note fiftly that by Gods law we are bound to refer all our workes all our words and al our thoughts to his honour and glory for so teacheth his apostle and consequently that the wantonnes of the yonger widowes was a breach of Gods holy laws These points obserued I conclude that the yonger widows had damnation not for marrying but for being wanton before their marriage For in being wanton against Christ they brake their first faith made in baptisme that is they performed not that obedience they promised in baptisme in not performing that obedience they deserued eternal death and so they had damnation bicause they were wanton against Christ. S. Paul saith not that they had damnation bicause they married which must be wel marked but bicause they made voide their first faith in breaking Gods coÌ„mandements as ye haue heard I say sixtly that saint Paul is so far from condemning marriage in the yonger widowes after their promise or vow which the papists would most willingly father vpon him as he exhorteth them to marry euen after such their promise or vowe I prooue it note wel what I say because so soone as hee hath willed the yonger widowes to marry in the 14. verse foorthwith in the 15. verse he yeeldeth the reason of that his aduise to wit because certaine are already turned backe after Satan Now in the 15. verse he must needs speake of such widowes as were receiued into the ministerie of the church because none could be turned backe from that to which they neuer were admitted he therfore speaketh likewise of the betrothed widows in the next verse before which I make euident three wayes first because otherwise his illation in the 15. verse shoulde be foolish friuolous foolish because it could haue no connexion with the 14. verse friuolous for that it could not conclude his purpose secondly because he had already in the 11. verse charged the bishop Timothy not to receiue any widow vnder the age of 60. yeeres This conclusion therefore being made touching the widowes not yet admitted he goeth forward and giueth his aduise for the yonger widowes then receiued of the church as if he had saide for as much as some of the yonger sort haue alreadie beene wanton and followed sathan and there is also danger in the rest I decree that hereafter none vnder 60. yeares be receiued and I exhort the yonger alreadie receiued and desirous to marrie to betake themselues to holie wedlocke to bring forth children to be housewiues and so to giue no occasion to the aduersarie to speake euill Thirdly because otherwise Saint Paul should equiuocate verie grossely in one and the selfe same reason giuing one signification to the same word in the premisses an other in the consecution Thus much of this obiection in special and of the mariages of Bishops priests deacons and religious persons in generall as also of the first â—rohibition against the same It nowe remaineth for the complement of this discourse that I solue certaine obiections made generally against this doctrine for which shalbe assigned the next chapter CHAP. IIII. Of certaine generall obiections against the marriages of Priests with briefe solutions of the same The first obiection BE sanctified therefore and be holy for I am holy your lord and God I answer that al the Israelits were commanded to be sanctified to be holy aswel as were the priests and so if this argument were of force in popish sence al people aswel as priestes shoulde abstaine from the vse of holy wedlocke yea the priests were euen then married as is already proued The second obiection I would haue you without care the vnmarried careth for the things of the lord how he may please the Lord but he that is married careth for the things of the world how hee may please his wife therefore priests ought not to be married The answere I say first that S. Paul preferreth the state of the vnmarried before the
holy angels And Lodouicus Viues vpon the same place of S. Austen hath these wordes Et istos quoque supplicijs liberabat Origenes sicut ex sanctis angelis praecedente tempore diabolos faciebat quae illius erant vicissitudines These also did Origen deliuer from punishment as in processe of time he made of angels diuelles such was his changeable course of dealing Roffensis our late popish bishoppe of Rochester confesseth a trueth in this matter to wit that the Greekes did neuer beleeue there was a purgatorie Againe that purgatorie was not receiued in all places at once neither yet generally for many hundred yeeres His wordes I haue alleadged in the first booke of my Motiues in the seuenth preamble The first obiection I haue loosed thy prisoners out of the pit wherein there is no water Ergo saith our Iesuite Bellarmine there is a purgatorie for out of hell none can be loosed The answer I answer that the prophet means nothing els but that God will deliuer his church out of all dangers howe great soeuer they seeme Againe this text may fitly be expounded of hell as Saint Hierome taketh it His wordes are these In sanguine passionis tuae eos qui vincti in carcere tenebantur inferni in quo non est vlla misericordia tua clementia liberasti Thou hast deliuered in the bloud of thy testament of thy free mercie those that were bound in the prison of hell where there is no mercy And indeed the merite of Christes bloud preserued vs from hell which otherwise was prepared for vs. This text may also be vnderstood of the captiuitie of Babylon from whence the church was deliuered The second obiection We went through fire and water and thou hast brought vs to a place of comfort or refreshing By this place it is cleere that there is a purgatorie The answere I say first that before hell had no water in it but now there is found both fire and water such is the constancie of popishe diuinitie I say secondly that by fire and water the prophet here vnderstandeth the victories which martyrs haue had in their manifold passions That is to say martyrs after all their crosses miseries and afflictions are brought to Christ their head and true comfort Thus doth S. Hierome expound this place whose expresse wordes are these Martyrum hic ostendit victorias quas in diuersis passionibus meruerunt ad vnum eos dicit refrigerium id est Christum Dominum per laqueos per cruces per verbera per ignes aestusq alia diuersa supplicia per quae holocaustum acceptum effecti sunt peruenisse Hee sheweth the victories of martyrs which they were worthie of in their manifold passions and hee saith they came to a place of refreshing that is to Christ our Lord through snares through crosses through beatinges through fire and heate and diuers other tortures through which they became an acceptable sacrifice S. Austen expoundeth it in the selfe same maner The third obiection They cried to the Lord in their trouble and hee deliuered them from their distresse Hee brought them out of darkenes and out of the shadowe of death and brake their bandes asunder Ergo there is a purgatory The answere I answere that the whole Psalme containeth in effect nothing els but thankes giuing to the Lord for his great mercie in that he hath deliuered them not onely from hell iustly deserued for their sinnes but also from the manifold dangers of this life So writeth S. Austen vpon this Psalme and S. Hierome is of the same opinion For these are his expresse wordes Vinctum enim erat genus humanum catenis criminum carceri diaboli mancipatum For mankinde was bound with the chaines of sinne and kept in prison as a slaue by the diuell The 4. obiection He shall fine the sonnes of Leui and purifie them as gold and siluer that they may bring offeringes vnto the Lord in righteousnesse Which fining say our papistes cannot be vnderstood but of purgatorie The answere I answere that the prophet Malachie speaketh flatly of the first aduent of our Sauiour Iesus Christ who by his bitter and sacred passion will purge his church from all her sinnes and then shall the faithfull offer vp the sacrifice of land and thankesgiuing Thus doth S. Hierome expound this text neither can any other glosse be consonant to the discourse of the prophet The 5. obiection S. Mathew saith that the sinne of the holy ghost shalbe forgiuen neither in this worlde neither in the worlde to come By which wordes he giueth vs to vnderstand that some sinnes are forgiuen in the world to come Ergo there is a purgatorie The answere I answere that Gods spirite knoweth best how to interpret the scripture and consequently that S. Mathew meaneth nothing els by these wordes neither in this world neither in the world to come but that the sinne against the holy ghost shall neuer be forgiuen For so doth S. Marke another Euangelist interprete this selfe same text These are the wordes hee that blasphemeth against the holy ghost shall neuer haue forgiuenesse but is culpable of eternal damnation Yea which is a confusion to the papists S. Mathew himself so expoundeth himselfe in the next verse aforegoing And so doth S. Chrysostome expound this place The 6. obiection Thou shalt not depart thence till thou hast paied the vttermost farthing Ergo after satisfaction made or the popes pardon graunted thou maiest come out of purgatory The answere I answere with S. Augustine that the prison whereof S. Mathew speaketh is hell from whence there is no departure in deed For hee that is once committed thither for non payment must tarry there world without end because hee can neuer answere this infinite debt The replie When he saith vntill thou hast paied hee giueth vs to vnderstand that after a certaine time we shall come out I aunswere that the word vntill doth not connotate the end of imprisonment but the continuation thereof because so is the vsual acception of that terme in the holy scriptures For when S. Mathew saith he knew her not vntil she had brought forth her first borne sonne it followeth not that he afterward knew the blessed virgine So when it is said that Michol had no child to the day of her death it followeth not y t she had children after her death Thirdly when our Sauiour promised to be with his disciples till the worldes end it doth not import that he wil after forsake them Fourthly when the prophet saith as the eyes of a maiden looke vnto y e hands of her mistres so our eyes wait vpon the Lord our God vntill hee haue mercy vpon vs he meaneth not that our eies shal not afterward wait vpon the Lord. No God forbid Fiftly when God saith sit thou at my right hand vntil I make thine enemies
damned in hell blaspheme Christ ergo there be some vnder the earth that is in purgatorie which worship and adore Christ. The answer I answere that the bowing of the knee whereof the apostle speaketh doth not signify worship or adoration but that subiection which shalbe shewed openlie in the last iudgement when and where the deuilles as well as men and the good angels shall yeeld homage and dominion vnto Christ. For so S. Paul expoundeth S. Paul in his epistle to the Romaines and S. Luke recordeth that the deuill falleth prostrate before Christ and acknowledgeth his power ouer him which is that bowing of the knee whereof S. Paul speaketh Other expositions whatsoeuer are repugnant to the text The replie S. Iohn saith that hee heard all the creatures which are in heauen and on earth and vnder the earth and in the sea and al that are in them saying in this maner praise and honor and glorie and power be vnto him that sitteth vpon the throne and vnto the Lambe for euermore Therefore they be vnder the earth which truely worship Christ and consequently since the deuils as yee grant do rather blaspheme then worship Christ they that worship Christ vnder the earth must needes bee the soules in purgatory The answere I answere that S. Iohn meaneth nothing els then that which S. Paul hath vttered he vseth the figure Prosopopeia after the vsuall course of the scriptures causeth things senselesse and voide of reason to sounde out the praise of God so saith the Psalmograph Dauid All thy workes praise thee O Lord and thy saints blesse thee and in another place thus The heauens declare the glorie of God and the firmament sheweth the worke of his hands yea as the prophet saith and as the three holy Hebrewes sang fire heate winter summer frost snow light darkenesse the starres the sunne the moone and creatures blesse the Lord. The tenth obiection S. Iohn saith that no vncleane thing shall enter into heauen but many depart out of this life which are not pure ergo such must be purged in purgatorie before they come in heauen The answere I say first that faith in Christ Iesus can as well purge a man in this life as the Popes pardons and yet as your selues teach vs a plenarie indulgence will salue this impuritie I say secondly that it is a needelesse thing to establish popish purgatorie because popish pardons supplie the want thereof This is proued copiously in my booke of Motiues I say thirdly that the faithfull and elect children of God haue their cleanenesse before him in Christ his sonne with which they may enter into heauen For as S. Iohn saith they haue washed their robes and made them white in the blood of the Lambe who as S. Paul saith when hee knew no sinne was yet made the sacrifice for sin that we might be the righteousnes of God in him And as S. Peter saith their hearts are purified by faith yea as Christ himself saith his sacred word hath made them cleane In fine holy Writ pronounceth them blessed that die in the Lord that they rest from their labors Which being so they neither haue any impurity nor suffer any purgatorie paine The replie You all confesse that your inherent iustice is vnperfect and impure and so your vncleanenes must be taken away after this life be fore yee come into heauen ergo there is a purgatorie The answere I answere that original concupiscence is an inseperable accidēt during this life aswel in you as in vs but as it is proper to this state so is it taken away in that very instant in which our state is altered The 11. obiection S. Peter saith that God raised vp Christ after he had loosed the sorrows of hel This place saith our Iesuite must needs be vnderstood of purgatory for first it cānot be meant of the damned because their paines shal neuer end Secondly it cannot be meant of the sorrowes of Christ because they were finished on the crosse Thirdly it cannot be meant of the fathers in Limbo because they had no paine at all it therefore remaineth that it be meant of the sorrowes which soules abide in purgatorie The answere I say first that if their Latin text were sound this obiection would solue it selfe for the originall and Greeke text is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hauing loosed the sorrowes of death Out of which words nothing can be gathered that fauoreth purgatory any thing at al. I say secondly that if it were as y e papists do reade the sorrowes of hel being loosed their soules should alwayes feele paine but neuer haue an end Which cannot be truely verified of their purgatorie fire I say thirdly that the fathers whō the papists hold to haue bin in Limbo at that time did according to their owne doctrine suffer poenam damni because they were not as yet partakers of the cleare vision beatificall which Bellarmine granteth in another place and so is repugnant to himselfe But let that be deemed a small fault in a Iesuite which is thought a great crime in another man Adde hereunto that poena damni is a greater pain then poena sensus by their best popish diuinitie I say fourthly that by the sorrows of death is meant nothing els but the bitter paines which Christ suffered vpon the crosse to accomplish mans redemption For then did he properly perfectly triumph ouer death when he rose againe from death who was deliuered to death for our sins saith Saint Paul and is risen againe for our iustification And the verie words of the text next following in the Actes doe confirme this exposition for there it is thus written whome God raised vp and loosed the sorrowes of death because it was vnpossible that he should be holden of it as if S. Peter had said although the passion of Christ was so bitter exceeding great as implying the curse and malediction due for our sinnes insomuch that the remembrance therof caused him to sweate out drops of blood yet could not death possiblie preuaile against him but that he should rise againe and conquer both hel and it The replie Although the greek word in the 24. verse signifieth death yet in the 27 verse it signifieth hel and so the sense is against you The answere I answer that the hebrew word in the psalme from whence this sentence is taken is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and signifieth a sepulchre or graue and so doth your owne great linguiste Arias Montanus interpret it as if the Prophet hadde saide thou wilt not leaue my soule or life in the graue For the course of holy scripture doth comprehende our life vnder the name of the Soule so saith the Prophet Ionas therefore now O Lord take I beseech thee my soule from me for it is better for me to die then to liue So is it in the Hebrew and original and yet by
traditions Out of these words I note first that the vaine curious distinctioÌ„s of the schoole doctors haue brought much mischeif into the church of god which if a papist had not spoken it wold seeme incredible to the world I note secondly that it is impossible for a papist to make his confession according to the popish law consequently that al papists by popish doctrine must perish euerlastingly Marke wel my words gentle reader The papists teach vs to hold for an article of our beleef that we are bound to make our confessions as the popish lawe prescribeth that is as Aquinas and Scotus haue set towne the same And for al that Geâ—lerius a papist himselfe and a great diuine complained often to his friendes that no man coulde possiblie performe the same Nowe then since on the one side the popish confession must bee made vnder paine of damnation and since on the other side none possibly can make the same as is required it followeth of necessitie by popish doctrine that all papists must be damned eternally O miserable poperie confounded by thy selfe Thine owne doctors O popery such force hath the truth haue bewrayed thy trecherie to the world It is to vs his great mercy for the merits of Christ Iesus and to you papists his iust iudgement for the punishment of your sinnes If you wil in time repent and embrace his holy gospel his mercie is open towards you if you will still continue in your wilful obstinacie God doubtlesse wil reuenge the bloud of his innocents at your hands For with your beggerly vnwritten traditions you deuour the soules of many thousands I note thirdly that many liuing among the papists doe externally obey the popish law who in their hearts detest a great part of their late hatched Romish religion This is euident by the secret complaint of this learned man Geilerius who tolde that to his trustie friends which hee durst not disclose to others I say thirdly that in S Cyprians time some were so zealous and so esteemed the sacred ministerie that although they did not denie the faith publikely in time of persecution yet bicause they had some doubts therein were troubled in their minds they voluntarily disclosed their secret griefes to Gods ministers humbly desired their godly aduise and submitted themselues to do what they thought expedient by reason whereof they sometime had publike penance inioyned them and confessed that in the face of the congregation which they before disclosed secretly to the ministers which thing was appointed for edification sake by the ministers and of deuotion voluntarily performed by the penitents This my answere is fully contained as well in the words of Origen as of Saint Cyprian Saint Cyprian hath these words Quanto fide maiores timore meliores sunt qui quamuis nullo sacrificij aut libelli facinore constricti quoniam tamen de hoc vel cogitauerunt hoc ipsum apud sacerdotes dei dolenter simpliciter confitentes exomologesin conscientiae faciunt animi sui pondus exponunt salutarem medelam paruis licet modicis vulneribus exquirunt How much sounder in faith and better in holy feare are they who neither hauing offended by sacrificing to the Idols nor by exhibiting libels to the magistrates yet because they sometime thought of these matters do simply penitently confesse the same to Gods ministers doe lay open their conscience and do disclose the griefe of their minds and seeke for wholesome medicine though their wounds be small and easie to be cured Out of these words I note first that all generally made not their confessions of secret faults but onely certaine zealous deuout persons I note secondly that as al people did not confes their secret faults so neither did these deuout penitents confes al their secret faults but only their secret cogitations concerning y e denial of their faith in persecution I note thirdly that these deuout persoÌ„s perceuing theÌ„ that did the facts openly to be inioyned to confesse the same in the face of the congregation withal doubting what themselues were bound to doe for their secret thoughts of the same matters came voluntarily to Gods ministers confessed the griefe of their mind vnto them and desired their godly counsell All which may be gathered out of S. Cyprians words and more plainely out of Origens words following Origen hath these expresse words Tantumodo circumspice diligentius cui debeas confiteri peccatum tuum Proba prius medicum cui debeas causam languoris exponere qui sciat infirmari cum infirmante flerecum flente qui condolendi compatiendi nouerit disciplinaÌ„ vt ita demum si quid ille dixerit qui se prius eruditum medicum ostenderit misericordem si quid consilii dederit facias sequaris si intellexerit praeuiderit talem esse languorem tuum qui in conuentu totius ecclesiae exponi debeat curari ex quo fortassis caeteri aedificari poterunt tu ipse facilè sanari multa hoc deliberatione satis perito medici illius consilio procur andum est Onely looke about thee diligently to whom thou maist confes thy sinne Trie first the Phisition to whom thou must disclose the cause of thy disease such a one as knoweth to be infirme with him that is imfirme to weepe with him that weepeth and hath learned to sorrow and take compassion that so at the length if hee shall say any thing who before hath shewed himselfe to be a skilfull merciful Phisition if he shall giue thee any counsell thou maiest do and folow the same If he shall perceiue and foresee thy disease to be such that it must be disclosed in the assemblie of the whole congregation so be cured wherby perhaps both others may be edified thy selfe made whole then this must be done with great deliberation by the skilful counsel of the said phisition Out of these words I note first that the penitents made election both of that they did confesse and of the priest also to whom they did confesse Where this day by the law of poperie wee must confesse euery sin by compulsion and also to our parish-priest only I note secondly that we must confesse to none but to such as we first know to be discreet and learned so by your fauour we must this day confesse to few parish priests in Europe For they are commonly sir Iohns lacke-latine as wise as none of theÌ„ al. I note thirdly that when such things as were voluntarily confessed to the priest seemed to be such as might edifie the people then the priests exhorted to confesse the same againe before the whole congregation Which point conuinceth plainely that such their confessions were voluntarie and not by constraint of law I prooue it because the priest may not for the safegard of his life nor for to saue the whole world reueale any one sinne of auricular
pronuntia non linguâ sed conscientiae tuae memoria tunc demum spera te misericordiam posse consequi I doe not bid thee come forth in publicke neither to accuse thy selfe before others but I would haue thee to obey the prophet when he saith reueale thy way to God Before God therfore confesse thy sinnes before the true Iudge in prayer pronounce thine offences not with thy tongue but with the memory of thy conscience and then hope to haue mercie Againe in another place he hath these wordes Vos oro fratres charissimi crebrius deo immortali confiteamini enumeratis vestris delictis veniam petatis numen propitiū Non te in theatrum conseruorum tuorum duco non hominibus peccata tua detegere cogo repete coram deo conscientiam tuam explica ostende Deo medico praestantissimo tua vulnera pete ab eo medicamentum ostēde ei qui nihil opprobret sed humanissimè curet Cur taces quae optimè ille nouit dicatque enumera vt fructum maximum consequaris I desire you my deere brethren to confesse your sinnes often to God almightie when you haue reckoned vp your sinnes then to craue his pardon and mercie I doe not leade thee into the theatre of thy fellow seruauntes I doe not compell thee to disclose thy sinnes to men Repeate before God thy conscience and vnfolde it shewe to God thy woundes and aske him a medicine for the same shew them to him y t neuer vpbraideth but cureth with all humanitie Why doest thou conceale those things which he knoweth right well tell and number them that thou maiest reape the great fruite thereof Againe in another place he writeth in this maner Confunderis erubescis peccata tua effari atqui oportebat maximè apud homines eadicere inuulgare Confusio enim est peccare nō est confusio confiteri peccata Nunc autem neque necessarium praesentibus testibus confiteri cogitatione fiat delictorum exquisitio absque teste sit hoc iudicium Solus te Deus confitentē videat Thou art confounded ashamed to vtter thy sins but somtime it behooued to tell and publish them especially before men For it is confusion to sin but it is no confusion to confesse our sins And this day it is not necessarie to haue witnesses present whē we confesse our sins Let vs examine our sins in thought and cogitation let this iudgment be without any witnesse let God only see thee when thou confessest Thus saith S. Chrysostome whom I haue alledged at large the rather to confute the Iesuite Bellarmine Whom whether I haue confuted or no let the indifferent reader giue his censure when he hath heard my discourse to the end Our Iesuite wil needs saue the life of his popishe auricular confession though himselfe spend the best bloud in his body in defense of the cause In regard hereof hee imagineth that in the time of Nectarius not onely publique confession but also priuate Romishe enumeration was in vse This graue Iesuiticall consideration premised hee telleth vs sagely if we will beleeue him that S. Nectarius abandoned onely publicke confession permitting Romishe auricular confession still to remaine in force This is the whole scope of the Iesuite it cānot be denied And because S. Chrysostome was the next bishop in Constantinople after this holy Nectarius cōsequently must needs best know his practise the Iesuite perforce wil haue S. Chrysostome only to speake against publick cōfession not at al to disproue their priuate Romish mumbling I therefore note first out of S. Chrysostomes wordes that he doth not indeed speake expressely of Romish priuate confessiō as which was not hatched in his time though virtually he do in manifest termes condemne the same I note secondly that he earnestly in euery place exhorteth to confesse our sinnes to God and withal laboureth to perswade vs that that is enough to attaine remission at Gods handes I note thirdly that albeit he speake an hundreth times of cōfession to God yet doth he not once wil vs to confesse our selues to man I note fourthly that S. Chrysostome vtterly disswadeth from confessing our sins to men For first hee willeth vs not to confesse to our fellow seruants Secondly not to confesse with our tongue Thirdly not to haue any witnesse of our confession Fourthly to confesse only within our selues and in our own secret cogitations Fiftly to confesse in such maner as only God heareth vs. By all which waies and reasons he opposeth that confession which is made to God against that auricular confession which our Iesuite would haue to be made to man I note fiftly that he saith we are freed from confessing our sinnes to men which somtime we were bound to do Where no doubt he vnderstandeth that time in which Nectarius had not abandoned the law of confession And consequently that if we were still bound to popish auricular confession he would haue made some mention thereof and not haue said generally and without al exception y t we are made free frō confessing to man For no man doubtlesse is free from confession that still remaineth bound vnto the same I note sixtly that if Nectarius had abandoned but one kinde of confession and not another S. Chrysostome being so wise and so learned and speaking so often and so much of the one would haue spoken at the least some one word of the other which yet he edid not because there was no such thing in his time I prooue it thirdly because Nectarius did not only displace and put out of office the penitentiarie-priest but withall left it to the free iudgement of euery one to come to the holy communion without confession as euerie mans conscience mooued him Which could no way be true if the penitentes had bin stil bound to popish auricular confession For as I said before the late Romish confession at that time was not heard of in the world This determination of Nectarius is witnessed not only by Socrates Sozomenus but also by Cassiodorus and Nicephorus I wil only alledge Nicephorus for al whose words are these Nectarius statuit suadentibus illis vt cuique permitteretur pro conscientiâ fiduciâ suâ communicare de immaculatis mysterijs participare Nectarius determined by their aduise he meaneth Eudaemon of Alexandria and his complices as writeth Socrates that euery one might communicate be partaker of the holy mysteries as his own conscience and faith directed him Ergo neither publicke nor yet priuate confession was required at that time I prooue it fourthly because both Sozomenus and Cassiodorus after him doe say that sinnes did more abound by reason that confession was taken away For the confession of al sinnes must needs bridle sin more then the confessiō of a few sins specially of such sins as were known before These are Sozomenus his own words Siquidem anteà vt ego