Thomas Bels motiues concerning Romish faith and religion.

THE SECOND BOOK : Wherein are confuted the principall groundes of all Romish religion .

CAP. I. Of the principall groundes of all Romish faith and religion .

TWO thinges there be which mightily keepe all Papistes in a certaine externall uniformitie of Religion : as all , whosoever deepely ponder the same , must perforce acknowledge with me . Th' one is the severe punishment & sharpe tortures , executed upon all persons whatsoever without exception , of what degree , state , or condition soever , that doe but once whisper against the least jote of Popish religion : for better successe and Cap. Quicunque de haeret . lib. 6. more free passage of the said Romish religion , the laicall people are prohibited by Popish canon law , under paine of excommunication , not to reason at all in matters of faith ; and the learned not to examine or discusse , howe farre the Popes power doeth extend ; whatsoever or howsoever , he appoint them to beleeve : which their owne Popish fryer Franciscus a Victoria did not dissemble , when out of their owne Canon lawe , he uttered these expresse wordes .

Non spectat ad subditos determinare aut examinare , quid possit Victor . relect. 4. de potest . Papae , & concilij , proposit . 16. Papa , aut quid non possit , & quomodo teneantur parere vel non , quia sacrilegium est disputare de potentia Principis , & praecipuè Papae .

It belongeth not to Popish vassals , to determine or examine what the Pope may doe , or what he may not doe . For his lawe hath made it sacriledge , to dispute of the Popes power : yea , this their irreligious manner of proceeding is executed in such strict sort , as neither any of the laytie nor of the Clergie , can under Pius 4. in bulla synod . Trident . paine of Popish excommunication , reade either the Olde or New Testament , translated into the vulgar tongue , or any other booke of controversie , or Divinitie , set forth by any not professed vassall vnto the pope , vnlesse such person or persons be specially licensed from the pope thereunto . All which is confirmed by daily practise of the Romish church : in so much , as if anie vtter anie one word , that may any way sound or be racked to the dislike of popish doctrine , that man shal bye and bye be cast into their disholie inquisition , and shortlie after be burnt with fire & faggot , vnlesse he both sweare and subscribe to euerie article , of their erroneous romish religion . And further , vnlesse hee also protest by oath , to disclose whom soeuer he knoweth then , or shall know afterward , to hold anie opinion against the said romish religion . Nay , though a man be neuer so sound a papist , yet if he be but found in companie with his deare frend , who in affection is opposite to the romish religion , that selfe sound papist shal be put into the inquisition , and there abide with hard vsage , vntil he pay the last farthing ▪ this to be so , M. Massey of Audforth in Cheshire must witnesse with me , who is this day in Chester gaole for his wilfull seditious behaviour : for he ( though at that time fled into Italy for popish zeale , ) was yet thrust into the romish inquisition with yong master Dutton now his son-in law : where how long they remained , what was their intertainement , to what they did sweare , and so forth , before they were dismissed , atatom habent , let them answere for themselues , they are yet liuing : it is needelesse for mee to tell their tale . One Aldcorne likewise a citizen of Yorke , was cast into the laid Romish disholie inquisition , vpon a verie light or rather no suspicion , and there vsed verie hardly a long tyme , though hee were in deede a Papist , and had no language saue onelie his vulgare Englishe tongue . This man is yet liuinge in Yorke , let him say if it be not as I doe write . I my selfe was a mean for his dispatch , and so am notignorant of his case . A thing more strange then the rest : If one passe by an image , or their house of inquisition ( which they terme the holy house ) and doe not reverence thereunto , it is ynough to cast that man into the said disholy prison . which kinde of sharpe correction , if it were upon just causes executed within her Maiesties Dominions , shortly fewe or no disloyal subiectes , would be found in England . Neither is this my bare opinion , but the constant resolution of that most grave , wise , learned , and holy father S. Augustine , who though sometime he had bene of the conttarie opinion , was neverthelesse taught by long experience to acknowledge it : these ate his expresse wordes .

Donatistae nimiùm inquieti sunt , quos per ordinatas à Deo potestates Aug. epist. 48 , ad Vincent , Tom. 2. cohiberi atque corrigi mihi non videtur inutile : nam de multorum iam correctione gaudemus , qui tàm veracitèr unitatem Catholitam tenent , atque defendunt , & à pristino-errore se liberatos esse laetantur , vt eos cum magna gratulatione miremur . qui tamen ne scio qua vi consuetudinis nullo modo mutari in melius cogitarent , nisihoc terrore perculsi . & paulopost : nam mea primitus sententia er at , neminem ad vnitatem christianam esse cogendum , verbo esse agendum , di sput atione pugnandum , ratione vincenaum , ne fictos catholicos haberemus , quos apertos haereticos noveramus . Sedhaec opinio mea non contradicentium verbis , sed demonstr antium super abatur exemplis nam primò mihi opponebatur civitas mea , quae cum tot a esset in parte Donati , ad vnitatem catholicam timore legum imperialium conver saest .

The Donatistes are to to vnquiet , and therefore I thinke it convenient , that they be restreined and corrected by powers ordeined of God . for wee alreadie haue ioy of manie , by reason of their correction , who keepe and defend catholike vnitie so sincerely , and A point worthie to be wel considered , as which greatly respecteth our case in England . so reioise , that they are deliuered from their olde errour , as wee with great congratulation doe admire them who for all that I know not by what force of custome , would never once thinke of reforming them selues , but onelie through this feare and terrour . My former opinion was , that none should be constrained to christian vnitie , that we should strive with the word , contend with disputation , and ouercome with reason : least wee should have them counterfait catholikes , whom wee had knowen to be open heretikes . But this my opinion was over ruled not with words of contradiction , but with examples of demonstration . For first of al mine owne citie was obiected vnto mee , which standing whollie vpon Donatistes , was for all that brought to catholike vnitie , by sharpe imperiall lawes . Thus farre S. Augustine .

The other thing is a point of so great importance , as none can be more . for if it were true , as the papistes with tooth and naile avouch it to be , then were all other religions false , & theirs onely true : for there is but one God , one faith , one baptisme , one religion ; yet if it be false , as false it is indeede , ( which by the power of God I shall prooue by euident demonstration , and that euen by the testimonies of the best learned popish doctours : ) then must their religion of necessitie be naught , how soeuer others be . this great and weightie point is , that the Pope can not erre in his definitive sentence , whether he define concerning faith or maners . For ( say they ) Christ committed his church to saint Peter , praying that his faith should neuer faile : and consequentlie , hee prayed that the Pope as Pope should never erre , because the Pope is Saint Peters successour , and Christes vicar generall vpon earth . I say , the pope as pope with reduplication in way of my sincere dealing with the papistes , because by the vniforme consent of all learned papistes Albertus Pighius onely excepted : the Pope in his owne private person may be a Iudas , a fornicator , a simonist , an homicide , an vsurer , an atheist , an heretike : and for his manifold iniquities be damned into hell . that this is the doctrine of all papistes , as well concerning the popes priuate person , as touching his iudiciall definitions , is confessed by Robertus Bellarminus , Bartholomeus Carranza , Melchior Cauus , Dominicus Soto , Thomas Aquinas , Antoninus , Caietanus , Covarruvias , and others : but that the pope as pope and publique person can erre , that all the saide papistes with their complices constantlie denie : as which one onlie point once cofeffed , would vtterlie confound them , and make frustrate their whole religion . For in all difficulties , doubtes , and distresses , the papistes haue euer recourse vnto this point , as vnto the diuine oracle of great god Apollo : that is to say , the church of Rome teacheth soe : ergo we must beleeue so . This point , as it God grant that others may perceiue it , as I hauedone . maketh manie others to be papistes , so made it my selfe one , and kept me one , vntill by Gods holie inspiration , I perceiued the absurditie thereof . This point therefore shall by Gods helpe , be so effectuallie proued throughout the chapters following : as if anie papist in England , or elswhere in Europe , ( I speake a bigge word for the confidence I haue in the iustice and veritie of the cause , ) can trulie and substantially confute the same : I will once againe imbrace his religion , which notwithstanding , I abhorre & detest as the poison of my soule . And my proceedings throughout this whole treatise shal be such , and so sincere : as if I can be conuinced by the adversarie , either to alledge anie writer corruptlie , or to quote anie place guilefullie , or to charge anie author falslie : I will neuer require credite at the readers hand , nether in this work nor in anie other , that I shall publishe at anie time hereafter : requesting the adversarie , that shall perhaps replie vpon me , ( which is but reason : ) to vse like sinceritie , and to couenant in like maner with me . which if hee refuse to graunt and obserue , he shall condemne himselfe in euerie wise mans iudgement , before he beginne .

The second Chapter , of the Popes pardons , with the quantitie , qualitie , and originall thereof .

WOnderfully haue the popes or bishops of Rome seduced Gods people , manie and sundrie waies : but neuer more groslie infatuated or bewitched them , then by their ridiculous , monstruous , 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 , which 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 : whereof the papistes seeme now at length so ashamed , that the like is not to be found in the new tridentine primars .

Thirdly , by a litle pamphlet of the marueilous things of Rome , which is commonlie to be sold euerie where , one of which 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 . Now , least any be so sottish as to imagine ; that a man can neede so manie yeares of pardon : that I will disprooue sundrie waies .

First , because it is against the holy scripture , that any man should liue so long .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉

The daies of our yeares in them 70. and if they be of strength 80. yeares . which words 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 . Hier. in psa . 99

Where are the thousand yeares ( that they liued of old ? ) we are now brought to seaventie yeares , and if we endure long , to eightie . but if we 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 will prove mine assertion by the best popish doctors . Bellarminus in his defense of the pope thinketh that opinion verie probable , Bellar. lib. 3. de Rom. pont. cap. 3. which holdeth , that the world 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 likewise had a prophesy of Elias , as they say : that the world should continue 6000. yeares , to wit , 2000. before the law , 2000. in the law , and 2000. after the law : that is , from Christes incarnation vntill the second aduent , or doomesday . Dominicus Soto commenting 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 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Soto in 4. lib. Petr. Lombardi . dist. 19. quaest , 3. arg. 2 were of force . So to his opinion could not be false . the reason therof is evident , because all that will may vpon small sute ( if not without sute , ) haue not only for themselves but for their friendes also , so many thousands of pardons as they shall desire : which liberalitie in pardoning , pope Gregorie bestowed on our disloyal captaine Stukeley , when he imploied him to invade his naturall countrey England . but as the pardons were counterfaite , and Stukeleys heart disloiall : so was the Popes intention frustrate , and Stukeley rewarded accordingly : that is , iustly slaine for his proud attempt , while my selfe was 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 , what in the world 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 Angelus de indulgentia . concerning the vertue of pardons , and after hee hath confuted them all , he setteth downe the seaventh for his owne , and the best , which 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 Sylvester de indulgent . 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 Sylvester de indulg. 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 Antoninus part. 1. rit. 10. cap. 3. Lombardus : could not find the Popes pardons in the holy fathers . 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 Soto in 4. sent. dist. 21. quaest. 1. art. 3. Roffensis contra artic. Luther . 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 . Sylvester & Antoninus ubi supra .

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 Sylvester ubi supr. Par. 7. omnes qui sunt in mundo , si faciant quod mandat , etiamsi essent millies plures quàm 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 , Sylvester ubi supr. Par. 7. 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 . Barthol . Fumus de Papa . Par. 11.

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 . Viguerius de Sacrament . ordinis in fine .

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 doctrine . Thirdly , the three condicions required for the legitimation of Popish Pardoning , concurre as sweetely in delivering all together ioyntly , as in delivering one by one severallie . His inordinate affection of lucre is convinced in this , that albeit he can with one onely pardon set open the gates of Purgatorie , and so set all the prisoners at libertie : yet will he not extend that compassion to them , but taketh this course with them , that they shall appoint Pia Legata by their last willes and testaments , for Masses , Diriges , and Trentals to be said yeerely , or rather perpetually , ( if their abilitie will extend so farre : ) with which Masses , Diriges , and Trentals , his pardons shall concurre , and so deliver them by discretion . By reason of which ungodly pollicie , we may this day behold with our eyes , so many altars erected , so many Churches sumptuouslie decked , so many Priestes richly maintained , especially in Saint Gregories Church at Rome . For which Masses , Diriges , and Trentals , huge summes of money are given , daily , yeerely , perpetually , not for the Masses formallie concedo , but yet formally for the Priestes paines , and materially for the Masses , constanter assero .

The 5 Conclusion .

THE foundation of the Popes pardons is wicked , blasphemous , and derogatorie to the most pretious blood of Christ , shed for mans redemption . This is the proofe of this conclusion : the Pope and many of his popish Doctors tell us , that the foundation Sylvester de indulg. Pat 4. Soto in 4. sent. dist. & art. 2. of their popish pardons is this , Thesaurus meritorum Christi , & Sanctorum eius : the treasure of the merites of Christ , and of his Saintes . For say they , not onely Christ , but many of his Saintes also , suffered much more then was due for their owne sinnes : which workes of supererogation or satisfactions , they call the treasure of the Church : and because ( say they , ) Gods Saintes did not applie those their superaboundant passions to this or that person , the Pope therefore must make application thereof at his pleasure , as one that hath Christes full authoritie , or plenitudinem potestatis , being his Vicar generall upon earth . And here note by the way ( gentle Reader , ) that for the execution of this Vicars office , there be ever in Rome two Vicars generall , and one substitute Vicar , whereof two neither preach , teach , or execute any priestly function usuallie : but the poore substitute , must doe all that is done . So in my time , Gregorie the foureteenth was Vicar generall to Christ , si dijs placet , Cardinall Sabello Vicar-generall to Gregorie , and our Goldwell , sometime Bishoppe of Saint Assaph , substitute to Sabello : which poore Bishoppe tooke all the paine , and had the least gaine . For it is not the usuall maner of Popes and Cardinals in these latter dayes , to say Masse , to preach , to teach , and so foorth , ( I speake of Cardinals resiant at Rome , ) but to joyne living to living , benefice to benefice , promotion Here would I learne , why the Queenes Mai estie may not employ Abbeyes to the maintenance of the whole Realm , with suppression of abuses : as well as the Pope may bestow the same , upon irreligious and idle Cardinals . to promotion , and which is more absurd in their owne religion , to be so lordly Abbots , or rather so idle Lubbards , that they will take and snatch all the commodities of the whole Abbeyes unto themselves , and neither graunt sufficient foode and rayment for the Monkes , nor competent allowance for the necessarie maintenance of the house it selfe , for their Masse , Mattins , and service : Such is their charitie to their neighbors , zeale to their office , & reverence to their own religion . This is also true , as if any Papist wil deny the same , his owne breath will witnesse against him . For to omit others , S. Laurence and S. Pancratius their Abbeyes and Churches are so poore and beggerly ( through the pilling and polling of Cardinals their Abbots , ) that when priestes come thither to say Masse , ( as the usuall manner there is , ) they can neither finde wine nor candles without money : which default when any one obiecteth as a disgrace to their profession and Religion , the poore Monkes answere in this manner ; Alas , we can not doe withall , my L. Cardinall hath all the living , and alloweth us a small portion , not able to fill our bellyes . But to leave this digression , and to returne to the scope and matter in hand : this foundation of pardons to be the superaboundant merits and satisfactions , not onely of Christ , but of his Saintes also , holdeth Thomas Aquinas , Dominicus Soto , Sylvester Pryeras , Antoninus , and others . Sylvester hath these wordes : Sylvester de indulgent . Par. 4.

Ratio quare valere possunt indulgentiae , est unitas corporis mystici , in qua multi supererogaverunt admen suram debitooum suorum , & multas tribulationes iniustè sustinuerunt patientèr , per quas multitudo Iosephus Angles in 4. sent. quaest. de indulg. holdeth the selfe same opinion . poenarum poterat expiari , sieis deberetur : quorum meritorum tantaest copia , quòd omnem poenam debitam nunc viventibus excedunt , & praecipue propter meritum Christi .

The cause that pardons are of force , is the unitie of the mysticall bodie , in which many have supererogated in the workes of penance , to the measure of their owne demerits , and have sustained patiently many uniust tribulations , through which the multitude of paines might be purged , if it were due unto them : of whose merites there is such plentie , that they exceede all paine due for those that nowe be living , and especially for the merite of Christ . This is the testimonie of Sylvester , and Aquinas Tho. Aquinas in supplem . quaest. 25. art. primo . their angelicall Doctor proceedeth further , and sayeth thus :

Christus poterat relaxare , ergo & Paulus potuit , ergo & Papa potest , qui non est minoris potestatis in Ecclesia , quàm Paulus fuit .

Christ could pardon , therefore Paul could pardon , therefore the Pope also can pardon : as who is of no meaner authoritie in the Church , then Paul him selfe was . So then à primo ad ultimum The Popes power as great as Christes . by Aquinas his doctrine , the Pope can doe as much as Christ . He can make the deafe to heare , the dumbe to speake , the lame to walke , the blinde to see , and the dead to arise to life : which I must first see , before I beleeve it , howsoever their holy Aquinas write : and yet should this follow necessarily , if Aquinas his reason were good . And doubtlesse , this which Aquinas here attributeth to the Pope , is not farre from the peculiar marke of Antichrist , but I will not nowe stande upon that point . We see evidently the foundation of Popish pardons , confessed by the best learned Romish doctors . which manner of establishing popish pardons , to be blasphemous and derogatorie to the blood of Christ , I proove many and sundrie wayes . First , by the testimonie of holy writte .

Advocatum habemus apud Patrem Iesum Christum iustum , & 1. Iohan. 2. 2. ipse est propitiatio pro peccatis nostris .

We have an Advocate with the Father Iesus Christ the iust , and he is the propitiation for our sinnes . And as it is said more significantly in the Greeke , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . He is the attonement and reconciliation for our sinnes : it is he , through whome we are accepted of God . Of him onely saide the voyce from heaven , This is my beloved Sonne , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in whome I am well pleased . Againe , Matth. 3. 17.

Si autem in luce ambulemus , sicut ipse est in luce , societatem habemus ad invicem , & sanguis Iesu Christi Filij eius emundat 1. Iohan. 1. 7 , 8. nos ab omni peccato .

If we walke in the light , as he is in the light , we have fellowshippe one with another , and the blood of Iesus Christ doeth clense us from all sinne . Againe ,

Vna oblatione consummavit in sempiternum sanctificatos .

With one onely oblation hath he consummate for ever , those Heb. 10. 14. that are sanctified . Againe ,

Ego Dominus Deus tuus ex terra Aegypti , & Deum absque me nescies , Osee. 13. 4. & salvator non est praeter me .

I am the Lord thy God , which brought thee out of the land of Egypt , and thou shalt knowe no God without me , and there is no Saviour but my selfe . Againe ,

Ego sum , Ego sum ipse , qui deleo iniquitates tuas propter me .

I , even I am he , that blot out thine iniquities for mine owne Esa. 43. 25. sake . Which is most significantly uttered in the Hebrewe phrase .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉

I , even I mine owne selfe wipe away , and utterly destroy thy rebellious transgressions , for none other cause but for mine owne sake . Againe ,

Ipse vulneratus est propter iniquitates nostras , attritus est propter Esa. 53. 5. scelera nostra .

He was wounded for out iniquities , he was torne for our offences . By which manifold places of holy Scripture it is evident , that Christ did both merite eternall glorie for us , and also did offer to his Father eternall satisfaction for our sinnes . Which S. Augustine declareth finely , in briefe and pithie wordes .

Dominus noster Iesus Christas mori venit , peccare non venit , Angser . 141. de tempor . Tom. 10. communicando nobiscum sine culpa poenam , & culpam solvit & poenam .

Our Lord Iesus came to die , he came not to sinne , communicating paine with us without sinne , he clensed both the sinne , and the paine of sinne . I proove the same secondly by the evident testimonies of the Popes owne Doctors , because no better arguments can possibly be alledged against them , then such as them selves have made and approved . Angelus writeth thus : Angelus de indulgent . Par. 9.

Communis opinio tam Theologorum , quàm Canonistarumtenet , quòd indulgentia sunt ex abundantia meritorum , que ultra mensuram demeritorum suorum sancti sustinuerunt , & Christus : sed ego teneo cùm Francisco de Mayrone , quòd cùm merita sanctorum sint ultra condignum Mayro in 4. sent. dist. 19. remunerata à Deo , & sic exhausta , quòd solùm dantur ex merito Christi , & passionis eius .

The common opinion aswell of Divines as of Canonistes , holdeth that pardons be graunted of the abundant merits , which Christ and his Saintes here suffered , farre above the measure of their demerits : but I ( saith Angelus ) hold with Frauncis Mayro , that since God hath remunerated the merits of his Saintes above their condigne deserts , and so they are exhaust , nothing remaining unrewarded , that pardons onely are given of the merite of Christ , and of his passion . Durandus also a famous popish Doctor , holdeth the selfe same opinion with Durand . in 4. sent. dist. 20. Angelus : for albeit he admitteth the treasure of Christ , yet doeth he denie the treasure and supererogations of Saintes : and that , because as Angelus and Mayro teach , Saints have received remuneration farre above their desertes : which opinion of Durandus , Angelus , and Mayro , S. Paul confirmeth in his Epistle to the Romanes , in these wordes .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Rom. Cap. 8. vers. 18. For I count , that the afflictions of this present time are not worthie of the future glorie , which shall be revealed towardes us : in which wordes , the Apostle confuteth manifestly that foolish distinction of the Papistes , unto which they flee as to an holy sanctuarie , so often as they feele them selves galled in defence of the Popes pardons . They say forsooth , that Saintes have received full remuneration as their workes be meritorious , but not as they be satisfactorie , or penall . Saint Paul ( I say ) reprooveth this their vaine and ungrounded distinction , by the worde ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) passions , afflictions , or penalties . for he saith , not the merits : of this time , but the passions of this time , and that those passions of ours are unworthie of the glorie Marke well the word Passions . to come : which point Durandus , Mayro , and Angelus perceived right well , and therefore would not in any wise admit the treasure of Saintes , though they were great Papistes all three . Their owne popish glosse confesseth the same in the comment vpon the text rehearsed , to wit , that our passions or satisfactions ( as papistes terme Glossa interlin . ibidem . them , ) are not worthy sidistricte nobiscum ageretur , if God should deale with vs according to iustice . But as the said glosse addeth wisesely , facit spiritus quod merita non possunt , the holie ghost supplieth that which wanteth in our merits . And their clarke Nicolaus Lyranus can not denie the same , for these be his words : Lyranus in cap. 8. ad Rom.

Ratio consistit in hoc , quod praemium excedit incomparabiliter meritum nostrum in tolerantia passionum , propter quod patienter sunt meritò tolerandae .

The reason saith Lyra , for which the apostle mooueth vs to beare patientlie the afflictions of this world , consisteth chieflie in this , that the reward which God will bestow on vs , doth infinitely exceed the worthinesse of our aflictions , or the condignitie of our passions : and for that respect , wee ought worthilie to endure them with patience . Neuerthelesse , Lyra would gladly haue our worke to bee meritorious , and for that end he distinguisheth them as they proceed of free wil , and as the holie Ghost worketh them , these are his words :

Sciendum tamen , quodpassiones istae dupliciter possant consider ari . vno Lyranus vbi supra . modo vt acceptantur à libero arbitrio , & sic loquitur hic apostolus . alio modo , prout spiritus sanctus mouens liberum arbitrium , est huius acceptionis principium : & sic est meritum de condigno , quia principium meriti est eiusdem dignitatis cum praemio .

We must know for all this saith Lyra , that our afflictions may be considered two waies : one way , as they are accepted and receiued from our free will : and so the apostle speaketh , when he saith , they be vnworthie . Another way , as the holie ghost moouing our free will , is the beginning of this acceptation . And so there is merite of condignitie , because the beginning of merite , is of the same dignitie with the rewarde . These are the wordes of Lyra , Note well the confutation of Lyra his distinction . cited with all advantage for that cause , that he being once directly & fullie confuted , all other papistes may be confuted in him : as who doubtles being all ioined in one , can lay no more then he hath done , in behalfe of their merites and supererogations . I therefore say first , 1 that Saint Paul affirmeth with me , that our afflictions or passions are not worthie the glorie of heaven .

I say secondly , that Lyra himselfe graunteth so much , as his owne woords alreadie alleadged do witnesse . 2

I say thirdly , that their glosse is on my side . 3

I say fourthly , that if al were granted which Lyra saith , yet would it little or nothing helpe his purpose . 4

For first , our passions are no way ours , but as they proceede from 1 our free wils : omnis enim actio humana est voluntaria : yea so voluntarie , that as Saint Augustine truely saith : if it were not voluntarie , it should not be mans : and yet our afflictions or passions considered , as they proceed from our free will , are not worthie of the glorie to come by Lyraes owne graunt . Againe , when the holie ghost , and man worke both one and the same acte : that which the holie ghost doth , can no more be reputed mans act , then that which man doth can be demed Gods acte . But so it is , that that which man doth can not be demed the holie ghosts deede : ergo neither that which doth the holie ghost , can be demed mans deed . The assumption wherein consisteth the difficultie , ( if there be any at all , ) is proved by mans sinfull actions . For the most cruell and wicked fact that can bee imagined , is not done without the concourse of the holy ghost , as all learned papistes doe and must confesse : and yet are mans sinfull actes so farre from being deemed Gods actes , as the deformities and irregularities thereof bee onely mans , and neuer Gods : and yet doth God concurre more to those wicked actes , in that he is the principall agent of the real and positiue entities of the same , then man doth or can concurre to anie act of Gods : that is to say , to any good act that hee himselfe doth . For as S. Iames saith , euerie good thing that man doth , is of God . Iacobis . v. 17

Thirdlie , because great absurdities do follow vpon this opinion , to wit , that many sinnes freelie remitted and forgiuen in this life , should be punished eternallie in the world to come . greater then which , no absurditie can be thought vpon . the reason of the consequent is yeelded by Thomas Aquinas , Dionisius Carthusianus , Dionysius Aquinas , p. 1. q. 114. ar. 3. ad 3 , Dionys. Carthus . lib. 1. orthod fid. ar. 156. Areop. de diuin. nominib apud Carthus . Areopagita , and others . Who all do hold , ( neither is holy writ dissonant to their opinion , ) that the deuils concurre if not to all , yet to the greater part of sinnes , committed in this life by sinfull mortall men . whereupon I inferre first , that the Deuils sinnes are mans , and mans sinnes the Deuils : if Lyraes distinction were of force the reason of the consequence is euident , because the deuill and man doe both one and the selfe same acte .

I inferre secondlie , that the sinnes forgiuen to penitent sinners in this life , are punished in the Deuils world without ende .

For what replie so euer the adversary can make , or what euasion so euer he shall vse in this point : the same can I make , and the same shall I vse against himselfe , in the passions and merites of Saintes . Let what papist as will , beginne when hee will , to make triall thereof : For no effectuall disparitie doubtlesse , can euer bee yeelded in that behalfe .

Another absurditie is , that God should hereby bee the author or partaker of sinne . The reason hereof is euident , because as mans actes be meritorious , for that God concurreth to them : in like maner Gods actes must bee demeritorious , for that man concurreth to the same . For God and man concurre no lesse to that selfe same act , which is sinne : then they doe to that acte , which the papistes terme of condigne merite . that there is no comparison betwene mans deserts and glorie eternall , Saint Bede sheweth pithilie and plainelie in these words :

Ipse dicit qui patiebatur & sciebat pro quo nomine patiebatur , & quo Beda in c. 8. ad Rom. fructu patiebatur : non sunt condignae passiones huius temporis ad futuram gloriam , quae revelabitur in nobis . appendo quod patior , contra id quod spero , hoc sentio : illua credo , & tamen plus valet quod credo , quam quod sentio .

He saith , who suffered , and who knew for whose sake he suffered , & with what fruit hee suffered : the sufferings of this life are not worthie of the future glorie , which shall be reuealed in vs . I weigh in the ballance that which I suffer , against that which I hope for : this I feele , that I beleeue , and yet that is of more force which I beleeue , then that which I feele . yea , as their owne durand telleth them , Christ himselfe could not satisfy in rigore iustitiae as he was man , but only Durand . in 3. sent. dist. 20. & in 4. d. 15. in respect of hipostaticall vnion : & therfore is it impossible that satisfaction of pure man , I say of corrupt and sinful man , shall any way be equivalent or perfect : for as the popes deare monke Dominicus So to granteth :

Perfecta satisfactio est illa , cuius valor & pretiūtotū emanat a debitore , Soto de nat. & grat . lib. 3. c. 6. nulla vel preueniente vel interveniente gratia creditor is : taliter visit redditio aequiualentis alias indebiti voluntarie .

Perfect satisfaction is that , whose valoure and price wholly . proceedeth from the debtour , without either preuenting or interventing grace of the creditour : so as the reddition be of that , which is equiualent and not otherwise due . This is truelie said of Soto , which Aristoteles perceiued by very natural discours , teaching that we cannot make condigne satisfaction to God and our parents . in the description Arist. lib. 8 ethic. cap 7 of our Frier Soto , we haue to note 4. things . First , that the valour of satisfaction must proceed wholy from the debtour . Secondly , that ther must be no preuenting or interventing grace of the creditor . Thirdlie , that there must be equiualent restitution . Fourthly , that that equivalent reddition must be a worke , otherwhise not due . which four when any papist in the world , can proue to be in any satisfaction made by pureman , ( neither shall the popes holines be excepted , ) I wil be a papist once againe . For our satisfaction is so vnperfect indeed , as no one of the 4. condicions here required , can be found and approoued therein . For first , what act soeuer proceedeth from our selves , as of our selues , is lothsom in Gods sight , according to this say-ing of the Prophet :

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Esai . c. 6● . v. 6.

All our righteousnesse is as a filthie cloute , nothing pure or cleane .

2 Secondly , what acte so euer proceedeth from vs without Gods preuenting grace , cannot possiblie be void of sinne : for as the apostle saith :

Non sumus sufficientes cogit are aliquid a nobis , quasi ex nobis , sed sufficientia 2. Cor. 3. v. 5 nostra ex deo est .

We are not able to thinke one good thought of our selues , as of our selues , but all and euerie parte of our sufficiencie is of God .

And againe hee saith :

Nemo potest dicere dominus Iesus , nisiin spiritus sancto .

No man can say Lord Iesu , but by the power of God .

Wee owe of dutie to God , more then possiblie we can euer performe , 1 Cor. 12. v. 4 and therefore can not iustlie , nay therefore can not without the note of intollerable pride , smelling of more then pelagianisme , terme anie of our best workes , a worke not due to God , or a worke of supererrogation . For Christhath taught vs another lesson :

Cum fecerit is omnia quae precepta sunt vobis , dicite , servi invtiles sumus , quod debuimus facere fecimus . Luk. cap 7. vers. 10.

when yee haue done all thinges which are commaunded you , say , wee are vnprofitable seruants , wee haue done that which we were bound to doe .

4 Fourthly , concerning equivalent satisfaction , their owne angelicall D. Aquinas shall answere them , whose wordes are these :

Dicendum , quo daliqua satisfactio potest dici dupliciter sufficiens : Uno modo perfectè , quia est condigna per quandam adaequationem ad recompensationem culpae commissae , & sic hominis puri satisfactio sufficiens Aquinas in 3. part . q. 1. ar. 2. 2 m. esse non potuit pro peccato ; alio modo potest dici satisfactio hominis esse sufficiens imperfecte , scilicet secundu acceptationem eius , qui est ea contentus , quauis non sit condigna . Et hoc modo satisfactio puri hominis est sufficiens .

We must answere , that satisfaction may be called sufficient two waies : one way perfectly , because it is worthie by a certaine adequatio nor equalitie to the compensation of the fault committed : And so the satisfaction of pure man , can not be sufficient for sinne . Loc , here is a misterie , for not sufficient is sufficient . Another way vnperfectly to wit , according to his acceptation who is content with it , although it bee not worthie : and this way the satisfaction of pure man is sufficient .

This is the answere of Aquinas , whose doctrine is confirmed for authenticall , by papall authoritie . Now marke it well , for Christes love . This great doctour was so busied to defend popish pardons , and the ground or foundation of the same , ( which is the supererogation of mans deserts , as we haue heard , ) that he had no other shift in the worlde , but to coine a new no distinction of dubble sufficient satisfaction . which distinction for all that , if I doe not proove it to confute and make frustrate it selfe , I will desire no credite of the reader .

Satisfaction ( saith Aquinas ) may be called sufficient , either because it is indeed sufficient , as which is an equivalent compensation : or it may be called sufficient , not because it is equivalent and sufficient indeed : but because it is accepted and admitted , albeit it be not worthy .

Now what I pray you , can be more foolishly spoken , or more against a mans owne assertion ? hee woulde establish a sufficient satisfaction , and yet is enforced to acknowledge a satisfaction not sufficient , but accepted as if it were sufficient . which is the verie same that I would never denie , and which overthroweth all popish doctrine : For it prooveth in deed , that no workes of the regenerate are good and without sinue , though they be accepted and imputed for good and without sinne : and consequently , if the papistes would be constant in their owne doctrine , wee and they woulde soone agree . But what ? doeth not our holy father the pope tell us , that though Christ pardon a penitent sinner , yet must he suffer temporall paine in purgatorie , and so to need the popes pardons ? yes doubtlesse as you haue heard , and the pope and papists glory in the same . And yet this notwithstanding , if a man can get a plenarie pardon from the pope for the houre of his death , he shall come to heaven with all speed , and never once enter in at purgatorie gates . If any credit not my wordes , let him yet credit their doctout Sylvester , who writeth in this manner : Sylvest. de in-dulg . par. 33.

Qui plenariam indulgentiam ritè assecutus est , si eo instanti moreretur , evolaret statim ad coelum .

He that hath lawfully gotten a plenary pardon , if he should die at that instant , should incontinently goe to heaven . The popes pardons then , are so farre from beeing such as they are preached to be : that they doe not onely not yeelde us any remission of paine , but greatly increase our paine when wee beleeve them : as which derogate no little from Christes passion , and from the veritie of his sacred worde . For indeede saintes can no more satisfie for us , then Soto in 4 sent. d. 21. q. 1. ar. 2. prope finem . they can merite for us : and yet dareth not Dominicus Soto avouch their merites for us , though he be the popes doctor deare . For which cause wisely and gravely saith Augustine :

Vaeetiam laudabili vitae hominum , siremota misericordia discutias eam . Aug. lib. 9. confess . ca. 13.

Woe euen to the laudable life of men : if thou discusse and examine it , thy mercie set a part . which thing their owne frier Iohn de Combis did well perceiue , when in his Theologicall abridgement he affirmeth itto be a maxime with God , euer to reward us above our well doings , and to punish us lesse our euill demerits . His wordes be these :

Et hoc patet quia Deus semper remunerat supra meritum , sicut punit citra condignum . Io. de Combis lib. 5. theol . verit . cap. 11.

And this is evident , because God euer rewardeth aboue our merites , and punisheth us lesse then we be worthy . so then wee see it manifest , that euen by popish doctrine , there is no place for popish pardons .

The sixt Conclusion .

POpes usually giue many pardons , affirming most impudently in the same , that whosoeuer shall pray in such maner , say masse over such reliques , visite such a Church , or contribute so much to such an end , shall deliuer a soule from purgatorie . which kinde of pardons , Pope Gregorie graunted often during my abode at Rosse : as to the bishop of Rosse , in the behalfe of the Scottish Queene : to Stukeley , for the trecherous practises he should haue contrived against England : to Alphonsus the Iesuite , for the successe of English complots , and such like . This notwithstanding , these solemne and glorious pardons be nothing els , but mere fabulous and lying graunts .

For first , there is no purgatorie after this life as shall be prooved hereafter , and consequently the pope can deliver no soule from thence , though he graunt never so many pardons .

Secondly , because to giue pardons is an act of Iurisdiction , as appeareth by the Scripture which they alledge , and consequently Mat. 16. v. 19. that act can not be exercised but upon the popes subiects , and therfore not upon the soules in purgatorie , who are exempt from his iurisdiction . All which their owne schoole doctour Richardus de Mediavilla prooveth out of their canon-law in these wordes : Richard . de Mediavilla in 4. sent. dist. 3. q. 3. dist. apud mag. 20. extra de pe. & re .

Indulgentiae non prosunt illis qui non sunt de iurisdictione illius qui eas concessit , extra de pe. & re . illi autem qui sunt in purgatorio , non sunt sub iurisdictione praelatorum Ecclesiae , quod satis datur intelligi , cum dixit dominus Petro : quodcunque solveris super terram . addendo enim super terram , videtur referre collationem huius potestatis tantum superviventes hac vita mortali .

Pardons do not profit them , who are not of his iurisdiction that granteth them : but they who are in purgatorie , bee not vnder the iurisdiction of our prelates of the church . which is sufficiently giuen to be vnderstood , when our Lord said to Peter : ( whatsoeuer thou shalt bind vpon earth : ) for adding vpon earth , he seemeth to referre and extend this power , onlie to the liuing here on earth . Now , if answere be made as is vsed by the wiser sort of papistes , that the pope pardoneth in purgatory onelie by way of suffrage , then doe I reply , that that is petitio principij , and that that kind of pardoning is vncertaine and fallible , and so still I haue my purpose . For the preachers of the pardons , and the pardons also tell vs : that whosoeuer visiteth such a church , saith masse at such an aultar , or contributeth to such an ende , shall deliuer a soule from purgatorie . and yet by way of suffrage no such thing can bee assured , no more then when an other devoute papist shall offer vp his prayers for them . which thing seemed so to trouble Bellarminus , that in his written dictates hee knoweth not well what to holde or write , concerning romish pardons . Thirdly , because the pope can not applie Christs satisfaction more effectuallie to them by his pardoning , then the same is applied to them by the saying of masse , as which by popish religion is the selfe same sacrifice reallie , that was offered vpon the crosse : and yet doth no papist saye or thinke that our saying of masse , can or wil deliuer his friends soule from purgatory . For otherwise , there would not be so many masses said so many times for the selfe same persons , as hath beene and is daily seen , amongst the papists . For to this end doe they celebrate and obserue yerely anniuersaries , for soules departed 10. 20. 30. 40. 60. yeares before . which the pope , cardinals , and monkes had taught the people to frequent , as most necessarie for their friends soules in purgatorie . Fourthly , because it cannot be proued , that after God hath pardoned our sinnes and the eternall paine due for the same , there still remaineth some temporal paine , remissible by the popes pardons . Fiftly , because al the three thinges required of papistes in popish pardoning , are most firm , certaine , and readie , in the soules of purgatorie : to wit , auctoritie in thhe giuer , charitie in the receiuer , and the cause of pietie . For first , the soules of purgatorie bee in charitie , as all papistes confesse : as who otherwise , could neuer be saued .

2 Secondly , it is mere crueltie not to helpe the faithful in such wofull case . Thirdlie , if they denie the popes auctoritie , I will willinglie denie it with them : though he accurse me as hee hath alreadie done , for my paines . For I nothing doubt , but God of his great mercie will conuert his curse , to my greater ioy and blisse . And here , because the Seminaries neuer ceasse to boast in corners amongest the simple : that none in this realme dareth to dispute with them , I offer publique dispute with what seminarie in England soeuer he be , no one or other excepted who soeuer : so it may stand with the honourable licence and good liking of higher powers , whose mindes I am of dutie bound to obay in that behalfe . For I nothing doubt , if my option may bee graunted : but that it will tend to the glorie of God , the service of my soveraigne , the honour of my countrie , the edification of the auditours , and the comfort of myne owne soule . The reason is , for that I know verie sufficientlie , the foundations , groundes , auctorities , and reasons , of both sides : and withal behold as in a glasse of christall , the euident confutation of all whatsoeuer , can possibly bee said in defense of papistrie : which if I had not first seene , I had neuer departed from popish doctrine .

The 7. Conclusion .

IF the popes pardons be not of so great force , and worth so much as they are said and preached to be : then is the popes religion vaine , and of no credite at all . This proposition both is and must be graunted of all papistes , if they will defend their now professed Romish religion . Thomas Aquinas ( whose doctrine and bookes divers popes haue approoved for good and godly , ) writeth thus :

Ecclesia praedicando indulgentias non mentitur , & ita tantum valent quantum praedicantur : sicut enim dicit Augustinus , si in sacra A quin. in supplement . 3. part . q. 25. art. 2. in corpore . Scriptura deprehenditur aliquid falsitatis , iam robur authoritatis sacrae Scripturae perit . Et similiter si in praedicatione ecclesiae aliqua falsitas deprehenderetur , non essent documenta Ecclesiae alicuius autboritatis adroborandam fidem .

The Church preaching pardons doth not lie , and so they are worth no lesse then they are preached . For as Augustine saith , if in holy Scripture any falshood be found , euen then the full authoritie of holy scripture perisheth utterly . And in like manner , if in the preaching of the Church any falshood should be found , the doctrine of the Church shoulde not be of any force to establish our faith . These are the wordes of their canonized saint and renowmed doctour Aquinas , which shewe unto us so plainely , as more plainely nothing can be told : that if the Church of Rome erre in any one point , as in giving pardons or such like , then must we giue no credit to it in other pointes of religion . Neither is this the opinion of Aquinas onely , but their other great Thomist Dominicus Soto singeth the same song .

These be his wordes :

Alij dixerunt indulgentias nihil prorsus valere , nisi quantum unusquisque devotione sua faciendo quodindulgentia praecipit , moeretur . Soto in 4. sent. dist. 21. q. 2. art. 1. Attamen isti seu blasphemi non sunt audiendi , sanè qui authoritatem Ecclesiae infringunt : si enim de hac re nos Ecclesia seduceret , nulla ei esset in reliquis adhibenda fides .

Some said that pardons were no more woorth at all , then every man doeth merite by his owne devotion . But these fellowes are to be reiected as blasphemous , because they infringe the authoritie of the Church : for if the Church should in this point seduce us , then were there no credite to be given unto it in other pointes . These are the expresse wordes of the Popes owne and best Doctors , Aquinas , and Soto : whose testimonies , with that which is said in other conclusions : disable altogether the authoritie and religion of the Church of Rome . For if the Church of Rome deceive us in her pardons , ( as is sufficiently prooved that she hath done : ) then is she not to be credited in other things , as both Aquinas and Soto tell us : whose doctrine the pope , yea , sundry Popes of Rome have confirmed .

THE COROLLARIE .

FIRST therefore , since the Popes pardons be foolish and repugnant to common sence : Secondly , since the veritie and efficacie of pardons be so uncerten , as the best learned Papistes , can not tell what to say or write thereof : Thirdly , since to give pardons , as the Pope doeth , is a strange and new thing : as which , neither Christ , nor his Apostles ever taught or practised : Fourthly , since the Popes manner of pardoning , ( ordinarie popish practise considered ) is most absurd : Fiftly , since the Popes pardons in Romish doctrine , are reputed aequivalent with holy martyrdome : Sixtly , since the Popes pardons be not such , nor so forcible , as they are preached to be : Seventhly , since the foundation of Popish pardons , is blasphemous and derogatorie to Christes passion : Eightly , since the Pope taketh upon him by his pardons , to deliver soules from purgatorie , which he can not perfourme : Nynthly , since , Aquinas , Soto , and Sylvester , his owne renowmed Doctors doe affirme , that if the Pope preach falsely in his pardons , all his other doctrine is false and naught : I conclude , that it is a sufficient motive for me to renounce the Romish religion , as false , erronious , and pernicious doctrine .

Thus much of the first Motive .

THE THIRD CHAP ter : Of the Popes maners , Faith , and Religion .

ALbeit concerning Sanctimonie of life , and honest conversation among men ; the learned Papistes will not defend their Popes , whome they use to tearme by name of holinesse : yet do they all persist in this , that none of them can erre in their judiciall decrees , concerning either faith or manners : for better examination whereof , I put downe certaine conclusions .

The 1 Conclusion .

THE lives and manners of Popes have bene most wicked , most notorious , and most scandalous to the world . This conclusion I will onely proove , by the testimonies of great Romish doctors , that so my wordes may be of better credit therein . Heare therefore what Bartholomaeus Carranza writeth of them .

Stephanus Sextus magno odio persecutus est nomen Formosi , cuius Carranza in summa Conc. fol. 354. & fol. 355. & ordinationes omnes rescidit & damnavit : iam enim tunc coeperat Pontificum & virtus & integritas desinere .

Pope Stephanus the sixt persecuted the verie name of Formosus , all whose ordinations , or giving of orders , he disanulled and condemned : for even then beganne , the vertue and integritie of Popes to faile .

Romanus universa acta Stephani improbat & abrogat .

Pope Romanus doeth reproove and abrogate , the whole actes of Pope Stephanus .

Sergius Tertius Formosi nomen prosequitur , cuius corpus humatum truncari capite iussit . Res plena horroris , at videas quantum degener abant Pontifices à maioribus suis : ne cui mirum sit , interim si qui abusus & perversae opiniones in Ecclesiam irrepserunt .

Pope Sergius the third doeth persecute the name of Formosus , Lo , the Popes owne deare Doctor , can not denie errors to be in the Church of Rome . whose bodie after it was buryed , he commaunded to be beheaded . A thing verie dolefull , that thou mayest see howe much the Popes in these dayes did degenerate from their ancestours : least any marvell if in the meane time , abuses and perverse opinions be crept into the Church .

Iohannes 13. venationibus , magis quàm orationibus vacabat : & multa alia auditu indigna de eo dicuntur .

Pope Iohn the thirteenth was more addicted to hunting , then to prayer : and many other unworthy factes are reported of him . This is the censour of Bartholomaeus Carranza , a learned Thomiste , and Dominican Fryer : and therefore hath he not said more against the Popes of Rome , then the force of veritie induced him unto . Platina affirmeth no lesse then Carranza , of the wicked lives of Popes : but I will onely alledge one place or two , omitting all the rest for brevitie sake .

Nihil enim aliudhi Pontifices cogitabant , quàm & nomen & dignitatem Platina in vita Rom. primi . pag. 147. maiorum suorum extinguere .

For these Popes went about no other matter , but onely howe to extinguish the name and dignitie of their auncestours . And in another place the said Platina writeth thus :

Vide quae so , quantùm isti degenerarunt à maioribus suis , illi enim utpote Platina in vita Sergii 3. pag. 148. viri sanctissimi , dignitatem ultrò oblatam contemnebant , orationi & doctrinae christianae vacantes : hi verò largitione & ambitione pontificatum quaerentes , & adepti , posthabito divino cultu , inimicitias non secùs ac saevissimi quidam tyranni inter sese exercebant : suas posteà voluptates securiùs expleturi , cùm nullibi extarent qui eorum vitia coercent .

Behold , I pray thee , how much these bishops doe degenerate from their auncestours : for they , as most holy men , contemned dignitie offered them , giving them selves to prayer , and Christian doctrine : but these popes , seeking and attaining their popedomes by bribes and ambition , ( Gods devine worship set aside , ) did exercise enmities among them selves , as most cruell tyrants : thinking after to enioy their pleasures more securely , when there should be none to reproove their vices . Thus saith Platina a very learned Papist , who was abbreviator Apostolicus to the church of Rome .

The second Conclusion .

MANY Popes have aspired unto popedome , by most naughty and ungodly meanes . Pope Christophorus the first , shall first beginne this proofe , of whome thus writeth Platina :

Christophorus , cuius patria & cognomentum ob ignobilitatem ignoratur , pontificatum malis artibus adeptus , malè amisit ; septimo enim Platina in vita Christopheri primi . mense dignitate ac meritò eiectus , monasticam vitam unicum calamito sorum refugium obire cogitur .

Pope Christopher , whose countrie and surname by reason of his basenesse is not knowen , came naughtilie by his Popedome , and lost it as naughtily . For before the seventh Moneth was fully expired , he was deprived of his Pontificall dignitie , and enforced to be a Monke , the sole and onely refuge of all distressed persons . Carranza reporteth this to be true , which Carranza in summa conciliorum , fol. 354. Platina hath set downe . Pope Bonifacius the seventh , and Sylvester the second , aspired to their Popedomes by Necromancy , and Diabolicall meanes . Sylvester the third , attained his Popedome by sedition : and Damasus the second , was made Pope by violent meanes , without consent , either of the Clergie , or of the people . This to be so , witnesseth both Platina & Carranza . And Platina addeth these words

Eò enim tum Pontificatus devenerat , ut qui plus largitione & ambitione , Platina in vita Sylvestri 3. non dico sanctitate vitae & doctrina valeret , is tantummodò dignitatis gradum bonis oppressis & reiectis obtineret , quem morem utinam aliquando non retinuissent nostra tempora .

For to that passe was Popedome now brought , that who so coulde more in giving bribes , and in ambition , ( I say not in good life and doctrine , ) he onely should have the degree of honour , and good men should be reiected : which custome , would to God , it had never bene in our time kept . And the said Platina saith in another place :

Adeò enim inoleverat hic mos , ut iam cuique ambitioso liceret , Petri Platina in vita Damasi 2. sedem invadere .

For this custome did so increase , that now every ambitious fellow , might invade Peters seat or chaire . Gregorie the fift , was by sedition thrust out of his throne , and Pope Iohn 18 by tyranny occupied the Popedome : so say Carranza and Platina . Yea , Platina proceedeth Carranza ubi supra fol. 355. further , and saith thus :

Qua quidem beatitudine Ioannes caruit , fur certè in Pontificatu , & Platina in vita Ioan. 18. latro : non enim ut par fuerat , per ostium intravit .

Which happie life Pope Iohn wanted , as who was a thiefe and a robber : for he entred not in by the doore , as he ought to have done . And to be briefe , Pope Bonifacius 8. shall sound the trumpet for the rest , of whom thus writeth Carranza : Intravit ut vulpes , regnavit ut lupus , Carranza ubi supra fol. 369. mortuus est ut canis . He entred as a foxe , he reigned as a wolfe , he dyed as a dogge . Thus he did , and thus he lived , after he had gotten his Popedome by deceitfull meanes , as is alreadie prooved .

The 3. Conclusion .

POPES may not only erre , and hold false opinions , but also become most notorious heretikes ; and for their heresies , be deprived of their popedomes . This conclusion may be proved , both by the testimonies of great learned papistes , and also by the flat decrees of many Popes . Dominicus Soto hath these wordes : Quamvis Papa , ut Papa errare non possit , hoc est , statuere errorem nequeat tanquam articulum fidei , Soto in 4. sent. dist. 22. q. 2. art. 2. quia spiritus sanctus idnon permittet : tamenut singularis persona errare in fide potest , sicut aliae peccata committere .

Albeit the Pope as Pope , can not erre : that is to say , can not set downe any errour as an article of our faith , because the holy Ghost will not that permit : neverthelesse , as he is a private person , so may he erre even in faith , as he may doe other sinnes : and for ful proofe of this point , only Sylvester Prieras is sufficient , who albeit he extol the Popes power above Kings , and Emperours , and Angels in heaven their authoritie ; yet doeth he confesse , that our holy father the Sylvester in Papa . Par. 4. Pope , in casu haeresis , both may be iudged and deposed : yea , this point is very manifest in many texts of the popish Canon-law , for in one place it is thus written :

Oves , quae suo pastori commissae sunt , eum nec reprehendere , nisi à fide exorbitaverit , 2. Quaest. 7. cap. Oves . nec ullatenus accusare possunt .

The sheepe that are committed to ( the Pope ) their Pastor , neither can reproove him , nor any way accuse him : unlesse he shall swarve from the faith . In another place it is said , that though the Pope be never so wicked , ( though he carry thousands with himselfe headlong Dist. 40. cap. si Papa . to hell , ) yet must no man iudge him , unlesse he be an heretique .

Quia cunctos ipse iudicaturus , à nemine est judicandus , nisi deprehendatur à fide devius . Because ( saith the Popes lawe ) he must iudge all , and none iudge him , unlesse he be found to have forsaken the faith . Iosephus Angles , in his booke which he dedicated to the Pope himselfe , confirmeth this matter in these wordes :

Papa haereticus ut apostata , ab universali Concilio deponi potest : & Ioseph . Angl. in 4. sent. part. 2. quaest. de excommunicat . art. 4. diffic. 1. ratio est , quia sicut nullus potest esse alicuius religionis praelatus , qui non sit in illa religione professus : it a neque potest esse Papa , si fide ecclesiae careat .

The Pope being an heretike , as also an apostate , may be deposed by a generall Councel : and the reason is , because as none can be a prelate of any religion , which is not professed in that religion : so neither can he be Pope , that holdeth not the faith of the Church .

The 4. Conclusion .

MAny Popes have de facto forsaken the Christian faith , and become flat heretikes . This proposition , though it seeme strange to many , shal be prooved ( God willing ) effectually , and that by the expresse testimonies of great popish doctors . For it is so certen , that Pope Honorius was an heretike , as their eight solemne Councel holden at Constantinople , can not deny the same . Melchior Canus giveth this sentence of the said Honorius : 8. Conc. Constant . act. 7. Canus de locis Theolog. lib. 6. cap. ult.

At Honorium quomodo ab errore vindicabit ? quem haereticum fuisse tradit Psellus in carmine de septem synodis , Tharasius ad summos Sacerdotes Antiochiae , Alexandriae , Sanctae urbis , ut septima Synodo act . 3. scriptum est : Theodosius cum Synodo sua Hierosolymitana , in confessione fidei quae habetur eadem actione 3. Epiphanius respondens haereticis in conspectu Concilij eiusdem , act . 6. Tota demùm ipsa septima synodus actione ultima , & in Epistola ad omnes sacerdotes & clericos . But howe will ( Pighius ) deliver pope Honorius from errour ? whome to have bene an heretike , witnesseth Psellus , in his verses of the seven synodes : Tharasius to the patriarks of Antioch , of Alexandria , & of the holy city , as it is written in the 7. Synode : Theodosius with his Synode at Hierusalem , in the confession of their faith : Epiphanius answering to the heretikes , in the sight of the said Councell : finally , the seventh Synode wholly in the last action , and in their Epistle to all priests & Clergie men . Viguerius holdeth for a constant position , that pope Anastasius erred in an article of the faith : his wordes be these :

Si dicamus , quòd summus Pontifex errare potest , & in animo suo concipere aliquem articulum orthodoxae fidei contrarium , & etiam priuatim Viguerius de virtute fidei . cap. 10. Par. 3. vers. 13. proferre , ut legitur de Anastasio 2. dicendum quòd summus Pontifex , ut privata persona errare potest , non tamen ut est summus Pontifex .

If we say that the pope may erre , and conceive in his minde some article contrarie to the Catholike faith , and pronounce the same also privately : answere must be made , that the pope may erre as a private person , but not as he is Pope . Nicolaus Lyranus uttereth this matter As we read of Anastasius . so plainly , as no man can long stand in doubt therof : these be his words :

Ex quo patet , quòd Ecclesia non consistit in hominih . ratione potestatis , vel dignitatis , ecclesiasticae , vel secularis , quia multi principes , & summi Lyranus in cap. 16. Matt. Pontifices , & alij inferiores , inventi sunt apostatasse à fide : propter quod Ecclesia consist it in illis personis , in quibus est notitia vera , & confessio fidei , & veritatis .

Whereby it is evident , that the Church doeth not consist in men , by reason of power or dignitie , either ecclesiasticall or secular : because many Princes , and Popes , and other of the inferiour sort , are found to have swarved from their faith : for which cause the Church consisteth in those persons , in whome there is true knowledge , and confession of the faith , and veritie . Loe , the iudgement of their owne Doctor : not they that sit in S. Peters chaire , are the true and lawfull successours of S. Peter : but they that confesse , and preach S. Peters faith and doctrine . We therefore impugne nothing in popish proceedings , but the selfe same , which popish Doctors reprooved before us : and that in their publique writings , published to the world .

The 5. Conclusion .

MANY Popes have erred , in their publique doctrine of faith and manners . Pope Iohn the 22. of that name , as witnesseth Okam , Erasmus , Alphonsus , Adrianus , & others , taught the people that the soules of the iust doe not see God , before the resurrection : yea , Gerson that great popish doctor , ( who sometime was Chancellour of Paris , ) affirmeth this matter in these expresse wordes :

Hoc fecit latroni , qui verisimilitèr nondum complever at poenitentiam pro omnibus peccatis suis , qui fuit illa hora propria beatificatus , & vidit Deum facie ad faciem , sicut Sancti in Paradiso : propter quod insuper apparet falsitas doctrinae Papae Ioannis 22. Quae damnata fuit cum 10. Gerson . in ser. de pasch. tom. 4. sono buccinarum coram Rege Philippo per Theologos Parisienses , & credidit potius theologis Parisiensibus , quàm curiae .

This he did to the thiefe ( which by likelihood had not yet accomplished Of Pope Iohn penance for all his sinnes , ) who was blessed in that very houre , and sawe God face to face , as doe the Saintes in Paradise : by reason whereof , further appeareth the falshood of the doctrine of pope Iohn , which was condemned by the sound of trumpets before K. Philip by the devines of Paris , & the King beleeved rather the devines of Paris , then the court . In which words , we have to note first , that Gerson a voucheth the thiefe : crucified with Christ , to have seene 1 God face to face in that houre , & so to be blessed . Secondly , that he reproveth the false doctrin of Pope Iohn , Thirdly , that his doctrine was 2 condemned with the sound of trupets , in the presence of the king of 3 France . Fourthly , that the K. gave more credit to the devines of Paris , then to the iudgement of the court of Rome . Fiftly , that neither the 4 K. nor the learned papists , did at that time grant such authority to the 5 Pope , as now the pope chalengeth . whreupon it foloweth consequently , that the pope taught false doctrine in a weighty matter of faith : which thing not only Gerson affirmeth , as you have heard : but Pope Adrian himselfe testifieth the same , as recordeth the zealous papist Alphonsus in these wordes :

Sexta haeresis docet nullam animam ante diem iudciij esse beatam , quum ( ut ait ) nulla anima ante illum diem videt Deum . Huius haeresis auctores sunt Armeni , eandem etiam tuentur Graeci , post istos surrexit Iohannes 22. huius nominis pontifex . Sed ne verbis meis aliquis in hac parte deroget , Alphonsus de Castro . lib. 3. adversus haereses . prope finem . verba Adriani papae referam , qui in suo 4. sententiarum in calce cuiusdem questionis de Sacramento confirmationis , it a ait : Novissimè fertur de Ioanne 22. quòd publicè docuit , declaravit , & ab omnibus teneri mandavit , quod animae purgatae ante finale iudicium non habent stolam , quae est clara & facialis visio Dei : & universitatem Parisien sem ad hoc induxisse dicitur , quod nemo in ea poter at gradum in Theolog. adipisci , nisiprimitus hunc errorem iurasset se defen surum , & perpetuòei adhaesurum . haec Adrianus .

The fixt heresie teacheth no soule to be in blisse , before the day of iudgement , because ( as it saith , ) no soule before that day seeth God . The Armenians are the authors of this heresie and the Greeks hold the same . After these rose up pope Iohn , the 22. of that name . But least any man distrust my wordes in this point . I will recite the words of pope Adrian , who in his 4. book of sentences in the end of a certaine question of the sacrament of confirmation , sayeth this : Last of all , it is reported of Pope Iohn the 22. that he publikely taught , declared , and commanded all men to hold , that the soules of the lust , before the day of iudgement , have not the stole which is the cleare and facely vision of God . And he is reported , to have induced the Vniversity of Paris to this : that no man could take degree in the same , but he that first did sweare to defend this error , and to adheare unto it forever . Thus saith Adrian , who was him selfe pope of Rome : and thus reporteth Alphonsus a popish Friar . And it will not helpe to say , as Bellarminus doeth , in defence of popish faith : to wit , that pope Iohn erred as a private man , but not as pope : for that distinction doeth not only want a good foundation , whereupon it should be built , but also it flatly destroyeth the plaine text : the reason hereof , is evident to every child . First , because Adrian saith , docuit , he taught . 1 Secondly , because he saith , publicè , publikly . Thirdly , because he saith , 2 mandavit , he commanded al to hold it . Fourthly , because none could 3 be made graduate , which held not this opinion . Fiftly , because every 4 graduate did sweare to defend it , and to hold it forever . So then the 5 pope may erre in publike decree of faith , aswel as an other man . And that , even by the consent of Adrian , who was pope him selfe : yea , who for learning and knowledge , was one of the rarest popes that ever was at Rome . Canus telleth us , that Gerson , Almain , & Thomas Waldensis , do all hold , that the pope may erre , as is said . Pope Celestine erred not only as a private man , ( but even as pope and publike person , ) in his publike decree of matrimonie . This to be so , witnesseth the said Alphonsus , in these very words : Coelestinum papam errasse Alphons . lib. 1. cap. 4. advers. haereses . circa matrimonium fidelium , quorum alter labitur in haeresim , res est omnibus manifesta . neque hic Coelestini error talis fuit , qui soli negligentiae imputari debuit , ita ut illum errasse dicamus , velut privatam personam , & non ut papam , qui in qualibet reseria definienda consulere debet viros doctos : quoniam huiusmodi Coelestini definitio habebatur in antiquis decretalibus , in cap. laudabilem , titulo de convers . infidelium : quam ego ipse vidi , & legi . That pope Celestine erred about matrimonie of the faithful , whereof th' one is ●● Pope Celestus . fallen into heresie , is a thing so manifest , as all men know the same : neither was this error of Celestine such , as it ought to be imputed to negligence , so as we may think him to have erred as a private man , and not as pope , who ought in the decree of every serious matter , to aske counsell of learned men : for that definition of Celestine was in the old decretals , in the chap. laudabilem , and in the title de conversione infidelium , which I my selfe have seene & read . By this assertion of Alphonsus , it is cleare that pope Celestine erred in the decree of faith . For first he saith , that Celestine erred , not as a private man , but as a pope , & as a publike person . Secondly , he called it the decree 1 of a serious matter . Thirdly , he termed it a definition , enrolled in the 2 popes decretals . he therfore erred , as a publike person , in the publike 3 definition & decree of faith . Pope Nicholas their . taught baptisme giuen onely in the name of Christ to bee of force and good , which is not only an errour , but a flat heresie , neither wil it helpe the papists , to say as Bellar minus doth , that the pope did not define any Of pope Nicolas . thing , but onely vttered his owne opinion as a priuate doctor . For if they wil denie the popes publique resolutions set downe in their owne cannon law , to be decrees , and definitions : they may with as good reason call white blacke , and blacke white , good euill , and euill good : and say the pope cannot erre indeed in their sense . But let vs examine the popes words , who writeth thus , as is to be seene in their owne law :

A quodam Iudaeo nescitis vtrum christiano an pagano , multos in patria vestra baptizatos asseritis , & quid de ijs sit agendum consulitis : hi de consecrat . dist. 4. cap. a quodam Iudaeo . profecto si in nomine S. trinitatis , veltantum in Christi nomine , sicut in actibus apostolorum legimus baptizati sunt , ( vnum quippe idemque est vt sanctus exponit Ambrosius ) constat eos non esse denuo baptizandos .

You say , many in your countrey were baptized of a Iew : but yee know not whether that Iew bee a christian or a pagan , & yee aske counsell of me , what is to be done in that case . doubtles they must not be rebaptized , if they were baptized either in the name of the holie trinitie , or onely in the name of Christ , as we read in the actes of the Apostles : for it is all one , as saith S. Ambrose . Bellarminus confesseth this sentence of Nicholas to be false indeede , but he denieth it to be hereticall , because the church , that is , the pope hath not so defined it . Which answere of Bellarminus , doth not defend that prerogatiue in decrees of faith , which the pope chalengeth vnto himselfe ,

1 For first , this was a publique decree , because the Bulgarians asked the popes iudgement , as appeareth by the word ( consulitis ) ye require my counsel .

2 Secondle , he erred herein , as Bellarminus is enforced to graunt , and consequently in his publique decree .

3 Thirdly , this his decree was contrarie to the Gospell , as pope Pelagius defineth in the said canon law . & therefore is Bellarminus his destinction friuolous , when he graunteth the popes definition to be false , but not hereticall : as if forsooth an opinon repugaant to christs gospel can not be heretical , vnlesse the popes holines so appoint it .

4 Fourthle , it is enough , that the pope hath erred in his decree of faith , whether they graunt it to be hereticall or no.

5 Fiftly , pope Pelagius , pope Zacharie , and a provinciall counsell of England holden in time of papistrie , have decreed his sentence to be hereticall . Pope Pelagius hath these wordes : De consecr. dist. 4 cap. multi .

Multi sunt qui in nomine solummodo christiani , vna etiam mersione se asserunt baptizare , euangelicum vero praeceptum ipso deo et domino saluatore nostro Iesu Christo tradente , nos admonet in nomine trinitatis , trina etiam mersione , sanctum baptisma vnicuique tribuere .

There be many that say , they baptise onely in the name of Christ , with one mersion also : but the commaundment of the gospel delivered by God himselfe , and our saviour Iesus Christ , doth advertise vs to baptise euety one in the name of the trinitie , with three mersions . Pope Zacharie hath these words :

In synodo Anglorum decretum et iudicium firmissime praeceptum , et diligenter demōstatū esse digno scitur : vt quicunque sine invocatione trinitatis mer De consecr. dist. 4. cap. in synodo . sus fuisset , sacramentum regenerationis non haberet . quod omnino verum est , quia silotus in fonte baptismatis quis fuerit sine inuocatione trinitatis , per fectus christianus non est , nisi in nomine patris , et filij , et spiritus sancti fuerit baptizatus hoc quoque obseruari in praedicta synodo sacerdotes voluerunt vt qui velvnā de trinitate personam in baptismo non nominaret , illud baptisma esse verum non posset . quod pro certo verum est , quia qui vnāex sancta trinitate confessus non fuerit , perfectus christianus esse non potest .

It is wel knowen that it was decreed in a councel of England , and that iudgement was giuen most constantly , and exactly proued , that who soeuer was baptized without the inuocation of the trinitie , hee could not haue the sacrament of regeneration : which is altogether true : because , if that any shal be washed in the fountain of baptisme , without the Inuocation of the trinitie : he is no perfect christian , vnlesse he be baptized in the name of the father , & of the son , & of the holy ghost . This also the priestes in that synod would haue obserued , that who so should omit but one person of trinitie in baptisme , that baptism could not be true . which thing is true for certainty : because , he that shall not confesse one person of the trinitie , can not be a perfect christian . by which testimonies being not onely of popes , but of english papists also assembled in councel , we haue to note 2. things : the one , that the resolution of pope Nicholas was a publique decree , & no priuat opinion : the other , that his decree was false , erroneous , & contrary to the gospel of Christ Iesus . Iosephus Angles , a learned popish Frier , in a booke dedicated to the pope , sheweth this whole matter distinctly in these words . Si baptismus modo in nomine Christitātum , vel sanctissimae trinitatis implicite conferatur , non erit sacramentum . definita est a Gelasio Iosephus Angles de forma baptismi , ar. 4. conclus . 3. papa in canone sirevera , & in canone si multi , vbi dicuntur agere contra praeceptum evangelicum sic baptizantes , & baptismum esse reiterandum . If baptisme this day be giuen in the name of Christ only , or in the name of the holy trinitie , but not expresly , it shall not be the sacrament of baptisme . this is defined by pope Gelasius in the canon sirevera , & in the canon si multi , where they are said to doe against the precept of Christs ghospel , that baptise in that maner , & that their baptism must be iterated and done againe . in fine , it is wonderful and almost incredible , what grosse , shamefull , & vnchristian constitutions many popes haue made , aswel in decrees of faith as of maners . But I surceasing from recitall of huge numbers , wil content my selfe with onely 3. to wit , Stephanus the 6. Iohn the 9. & Sergius the 3. For first , pope Stephanus made frustrate Platina in vitis pontificum . and of none effect , the orders receiued of pope Formosus his predecessor . but shortly after , pope Iohn disanulled & made frustrate the acts of pope Stephanus , & approued the acts of pope Formosus . yet after all this , pope Sergius vndid againe the acts of pope Formosus , & of pope Iohn , & approved the actes of pope Stephanus the sixt . These shamefull and erroneous constitutions & factes of these three popes are so true , as not onely Baptista Platina , a graue popish historiographer , but Carranza also , yea & Bellarminus himself do al confesse the same . wherin we haue first to consider , that amongst the papists order is an holie sacrament , & impresseth in the receiuer , an indelible character : by vertue wherof once a bishop must euer he a bishop by popish doctrine , how soeuer iurisdiction be taken away : and consequently , since For nosus was once a bishop : to wit , episcopus Portuensis , as Argumentum ad hominem . saith Platina : and by vertue thereof had their indelible character , and power to giue orders : it was a most manifest errour in faith , and most wicked fact in maners , to decree as pope Stephanus , and pope Sergius did : that orders giuen by pope Formosus were not true orders , but none at all : and thereupon to commaund with the notorious scandall of all the world : that all such as were made priestes by him where is now their character indelibilis ? should take orders againe , as if they had beene of the meere laicall order .

The 6. Conclusion .

NOt onely the pope as pope may erre in his publique decrees , when he alone defineth matters of faith or maners : but also when hee so defineth , with a prouinciall romish councell . This conclusion is certaine and vndoubtedly true , euen by the testimonies of best learned papistes . And because Bellarminus dorh not denie this to be so , I will alleage his words , which be these :

Secunda opinio est , pontificem etiam vt pontificem , posse esse hereticum , Bellarminus lib. 4. de Rom. pontifice cap. 2. & docere haeresim , si absque generali concilio definiat , & de facto aliquando accidisse . hanc opinionem sequitur & tuetur Nilus in suo libro aduer sus primatum papae . eandem sequuti sunt aliquot Parisienses , vt Gerson , & Almain in libris de potestate ecclesiae , nec non Alphonsus de Castro libro primo , capit 2. contra haereses , & Adrianus sextus papa in questione de confirmatione : qui omnes non in pontisice sed in ecclesia , siue in concilio generali tantum , constituunt infallibilitatem dicij de rebus fidei .

2 The second opinion is , that the pope euen as pope , may bee an Loe the doctrine of the best learned papistes is good , and altogether against the popedom . heretique , and teach heresie : if he define without a generall councell : and that this hath in verie deede sometime chaunced so . this opinion doth Nilus followe and defend , in his booke against the popes primacie . The same opinion haue some of the vniuersitie of Paris followed , as Gerson & Alma in in their books of the churches power , and of their opinion are also Alphonsus , and pope Adrian : who all do not ascribe the infallibilitie of iudgement to the pope , but to the church or to a generall councell onely , in all matters of faith : out of which words I note :

1 First , that the pope as pope may erre when he alone decreeth anie matter of faith .

2 I note secondlie , that the pope , as pope may erre , when he defineth anie matter of faith without a generall councell : and consequentlie , that he may erre with a prouinciall councell .

3 I note thirdly , that popes as popes , that is as publique persons , haue erred alreadie , and de facto : when they haue decreed without a generall councell .

4 I note fourthlie , that all this is testifyed by foure great learned papistes , whereof one was pope himselfe .

These testimonies are important , doubtlesse , & verie sufficient to establish my conclusion . But I will alleage yet another proofe , so excellent , so evident , and so irrefragable , as more cannot be wished . The proofe standeth thus .

Pope Stephanus , with a councell of all the bishops and priestes of Italie , defined flatlie against rebaptization . which decree of councell with the popes assent thereto : Saint Cyprian contemned , after it defending his former opinion constantlie . yea he was so far from acknowledging that prerogatiue in popes , which they of latter daies chalenge vnto them selues , that he would not take pope Stephanus for his superiour , or to haue anie iurisdiction ouer him , but termed him , superbum , imperitum , & caeeae ac prauae mentis , proud , ignorant , blind , and naughtie , as is euident to such as reade his epistle to Pompeius . Out of which I note :

1 First , that Cyprian was an holie martir , & now a saint in heauen ..

2 I note secondly , that he was a verie ancient father and a great learned clarke .

3 I note thirdly , that he knew what the pope and his councell had decreed .

4 I note fourthly , that he iudged a romish councel to be of no greater force than a Councell African . I note fiftlie , that hee iudged the Councell of Italie to bee of no greater force for the Popes consent , then was 5 the Councell of Afrike for his owne consent . I note sixtlie , that provinciall 6 Councels are of no greater authoritie for the Popes confirmation , than for the confirmation of another bishop : all which pointes are necessarilie deduced , out of Saint Cyprians fact , and writings . And Bellarminus Bellarm. lib. 4 de Rom. Pont. cap. 7 answere hereunto is frivolous , and not worth the rehearsall . The Pope defined not the controversie as a matter of faith ( saith Bellarminus ) because he did not excommunicate Saint Cyprian : A sweet dish of a messe of mustarde . The Pope utterlie disliking Saint Cyprian his opinion , and deeming it repugnant to Christes Gospell , and for that ende convocating all the Clergie men of Italie , did define the controversie , but not Bellerminus is confuted . as a matter of faith , saith Bellarminus . The controversie was about rebaptization , which was either flatlie with the Gospell , or flatlie against the same . If it were flatlie with the Gospell , then erred the Pope and his Councell egregiouslie : If it were flatlie against the Gospell , and the Pope decreed it , then decreed he against it , as against a matter of faith , or els opinions against the Gospell are not against faith .

The Corollarie .

First therefore , since the Popes lives have bene most wicked , most notorious , and scandalous unto the world : secondlie , since Popes have aspired unto their Popedomes by naughtie and ungodlie meanes : thirdlie , since Popes may not onelie erre , and hold false opinions , but also become notorious heretiques , and for their heresies be deprived of their Popedoms : fourthlie , since manie Popes have de facto forsaken the Christian faith , and become flat heretiques : fiftlie , since manie Popes have erred in their publike doctrine of faith and manners : sixtlie , since not onelie the Pope , as hee is Pope , may erre in his publike decrees , when hee alone defineth matters of faith and manners , but also when hee so defineth with a provinciall Councell : I conclude , that it is a sufficient motive for me to renounce the Romish religion , as false , erronious , and pernicious doctrine .

Thus much of the second motive .

THE FOVRTH CHAPTER . Of the authoritie of generall Councelles in these our dayes .

I Haue sometymes had the decrees of generall Councelles , aswellatter as former in great admiration , thinking them the determinations and resolutions of the holy Ghost : but of late yeares I have changed my opinion upon sundrie waightie motives , the chiefest whereof I will set downe by way of conclusions .

The first Conclusion .

THe decrees of generall Councels in these latter dayes , are nothing els but a meere mockerie and sophisticall subtiltie , to deceive Gods people withall . For although there be before everie generall Councell , solemne convocation , sumptuous preparation , and chargeable peregrenation : and before the end , long , costlie , and tedious abode , yet neither doe or can the Fathers of the councels determine anie thing there , which the Pope hath not before concluded , sitting in his chaire at home . This may seeme strange unto thee ( gentle Reader , ) as sometimes ir did unto my selfe : but I shall ( God willing ) unfold the obscuritie with such evident perspicuitie , as never man henceforth can stand in doubt thereof . This shall bee perfourmed , if I prooue 4 , things : First , if I proove that the decrees of Councels be of no force with papists , unles the Popes Legates consent unto the 1 same . Secondlie , if I proove that though the Popes Legates agree unto the decrees of Councels , yet are the said decrees of no force : if the legates 2 shal consent unto anie one iot , contrarie to the Popes appointment . Thirdlie , if I proove that the pope cannot delegate his authoritie , unto the Legates 3 whome he sen deth to the Councell . Fourthlie , if I proove that he wil not come to the Councels himselfe , but determine everie thing at home 4 in his chamber . the proofe hereof shall be the flattestimonie of Melchior Canus , a most profounde Schoolman in reasoning , a most reverend Bishop in dignitie , a most sound papist in opinion and sometime the chiefest and most excellent pofessour of Divinitie , in Salmantica . This Canus writeth in this manner :

Si Legatus contra instructionem agit , non censetur ex potestate delegata Canus lib. 5 de auctor . Conc , cap. 5. agere , atque adeo non est , cur eo modo act a superioris auctoritate probata esse credantur . Et paulò pòst ? Decreta igitur quae à Legato contra sedis Apostolicae traditionem approbentur , non habent Romanae Ecclesiae authoritatem , nec aliter se habent , quam sià Concilio sine Lega . t is prodijssent . & paulò pòst . Solidam auctoritatem , quam in confirmandis & fratribus & dogmatibus Petrus habet , in Legatos transferre non potest .

If the Legate doe anie thing contrary to instruction given him , hee must not be deemed to proceede of power delegate , and so there is no cause why the pope shall be thought to approve the decrees : The decrees therefore , which the Legate shall approove against tradition of the Church To what ende are Councels , when everie thing must be as the Pope saith at home . of Rome , have no authoritie from the Church of Rome , neither are they of anie more force , than if they had proceeded from the Councell without consent of the Legates : The sound authoritie therefore , which Peter hath in confirming his brethren and decrees , he cannot transferre unto his Legates . These are the expresse wordes of Canus , that great piller of popish doctrine . Out of whose wordes I note first , that decrees of Councels bee of no force without consent of the Legates . I note secondlie , that the decrees of Councels , even when they have the consent of the Legates : are yet of no force when the Legates condiscend to anie thing , against the Popes minde . I note thirdlie , that the Pope cannot translate or give his authoritie unto the Legate , and consequentlie , the Pope greatlie abuseth the whole world , when he calleth together all bishops in the Christian world , and yet will allowe nothing that they doe : unles it be the same that hee decreeth , in his chaire at home . Now that hee never commeth to Councels in his owne person , Bellarminus recordeth in this maner :

Summus Pontifex nunquam interfuit Concilijs Orient alibus per Bellarm. lib. 1 de Conciliis . cap. 19 se , &c.

The Pope was never present at the Councels in the East Church , in his owne person : and why was not the Pope present at generall Councelles in the East Church ? Bellarminus giveth two reasons ; the one forsooth , because it was not convenient , that the heade should follow the members . The other , because the Emperour would ever sitte in the highest Mark what the Popes vassal saith , place : which our humble Father the Pope , coulde not endure . Out of whose wordes I note two thinges : the one , that the highest place in Councels , was in olde time reserved to the Emperour : the other , that the Greeke Church did never acknowledge the Popes primacie .

The second Conclusion .

IN these latter dayes since the Pope attained his usurped iurisdiction , generall Councelles are so destitute of the holie Ghostes asistance , ( though the Papistes never cease to bragge thereof ) that they decree altogether against the holie Ghost . This is manifest by the solemne decrees of the late Councel of Trent , as after due examination will evidentlie appeare . First therefore , the saide Councell decreed flatlie , that to be no matrimonie which was approoved Matrimonie , by the uniforme consent of the auncient Catholike Church , and which is this day perfect Matrimonie by Christes institution : These be the wordes of the Councell ,

Qui aliter quam praesente parocho vel alio Sacerdote de ipsius seu ordinarii licentia , & duobus vel tribus testibus matrimonium contrahere Conc. Triden . de reformatione . Sess. 8. p. 46. 9. attent abunt , eos sancta synodus ad sic contrahendum omnino inhabiles reddit , & huiusmodi contractus irritos & nullos esse decernit presenti decreto .

They that shall goe about to marrie otherwise , than in the presence of the parish Priest , or of some other priest , by his licence , or graunt of the Ordinarie , and with two or three witnesses those the holie Counsell maketh utterlie uncapable of Mariage , and defineth by this present decree , such contracts to be frustrate and of no force . By which words and by which decree we see plainelie , that this day those persons are made uncapable of matrimonie , and their mariage disanulled , whom Christ Behold here the magnificence of popish Councels . pronounceth capable , and whose marriage hee approoved . For before this decree of the late Councell of Trent , all papistes in the worlde approoved private and secrete matrimonies , for true and perfect : yea , all learned papistes doe confesse constantlie , such clandestine matrimonies to be true mariages in England , albeit that such contracts be of no force neither in Spaine nor Italie , by their religion . The reason hereof is , because promulgation of the said Tridentine Councels decree was not yet made in England , as appeareth by the first Cannon in the eight section dereformatione . This constant opinion of all Divines , the Councell it selfe acknowledged in these wordes ,

Dubitandum non est , clandestina matrimonia libero consensu facta rata & vera esse matrimonia , quandiu Ecclesia ea irrita non fecit . Conc. Triden . Sess. 8. de reformatione .

There is no doubt , but clandestine and secrete matrimonies made with free consent , were perfect and true matrimonies , so long as the Church did not disanull the same . Yea , the Councell of Trent acknowledgeth matrimonie , to be one of the seven Sacraments of the newe Testament instituted by Christ , and yet accurseth all such as beleeve not the Church of Rome , to have authoritie to dissolve the same . These be the wordes :

Si quis dixerit matrimonium non esse verè & propriè , unum ex septem Conc. Triden . sess. 8. Can. 1 de matimon , legis Evangelicae sacramentis à Christo domino institutum , sed ab hominibus in Ecclesiam invectum , neque gratiam conferre , anathemasit .

If anie shall say that matrimonie is not truelie and properlie , one of the seven Sacraments of the Evangelicall law instituted by Christ our Lord , but brought into the Church by men , neither to give grace , accursed be that man . And in another place it hath these wordes ,

Si quis dixerit Ecclesiam non potuisse constituere impedimenta matrimonium dirimentia , vel in ijs constituendis errasse , anathemasit . Sess. 8. Can. 4

If anie shal say , that the Church could not appoint impediments which dissolve matrimonie , or that the Church erred in appointing them , accursed be that man . These bee the decrees of the holie Councell of Trent , which , as the Papists beleeue , had the assistance of the holie Ghost , and therefore could not erre . Out of which decrees we have first , that matrimonie 1 is a contract instituted by Christ himselfe : we have secondlie , 2 that it is an holie Sacrament with the Papistes : Wee have thirdlie , that it is now no Sacrament with the Papistes , which by Christs institution is a 3 Sacrament in their religion : We have fourthlie , that matrimonial contractes , made without the presence of a Priest : are true and perfect matrimonies , 4 by Christes law and institution : We have fiftlie , that such matrimonies , 5 to wit , clandestine , are disanulled and made no matrimonies , by the Pope and his Tridentine Councell . neither will it help to say , as the wiser sort of Papists doeth , that the Councell doeth not unmarie persons alreadie married , but onelie disableth unmaried persons so , as their prohibited marriages cannot be of force . For , first , the Councell pronounceth that to be no Mariage , by reason of mans prohibition , which 1 without such prohibition should bee perfect mariage by Christs institution : as is alreadie prooved out of the said Councell . Secondlie , that prohibition taketh away the libertie of the Gospell , as which implyeth a 2 negative precept not contained in the law of nature : for as their famous popish doctour Franciscus à Victoria writeth ,

Lex Evangelicalex libertatis d Christo & Apostolis vocatur , quod Victoria rele . 7. de matrim. pag. 280. solo jure naturali post Evangelium Christiani teneantur , ex omnibus quae in veteri lege erant .

The lawe of the Gospell is tearmed the lawe of libertie , by Christ and his Apostles : because after the Gospell Christians are bound onelie to the law of nature , concerning all such things as were in the olde Law . Thirdlie , because this to do , is to challenge greater authoritie than Christ hath , and to be aboue Christ . The reason whereof is evident , because an inferiour cannot chaunge the law of his superiour , unlesse he haue from his superiour commission so to doe : which Victoria well observed in these wordes :

Dispensatio in lege spectat solùm ad legislatorem , vel superiorem , Victor . de potest . Papae . & Concil. relect. 4. ad , S. p. 133 vel adillum cui specialiter commiserint ipsi .

Dispensation in the Law pertaineth onelie to the lawmaker , or to his superiour , or to whome they speciallie graunt commission : If answere be made , that the Pope hath such commission : then would I know , whether he received it by word or writing : in the meane season the saide Victoria telleth the Pope , that he cannot dispence in the law divine . These be his wordes :

Manet ergo conclusio tanquam certa & firma , quod in primo genere Victor . ubi suprà . praeceptorum Concilij , scilicet quae sunt iuris divini , Papa non potest dispensare .

The conclusion therefore abideth firme and sure , that in the first kind of preceptes of the Councell : to wit , which are of the lawe divine , the Pope cannot dispence . And of Victoria his opinion , are Thomas Aquinus , Anthoninus , Sylvester , Soto , Covarruvias , and all learned papistes . Fourthlie , because that which is of more force , to wit , a simple vow , doth 4 not dissolve matrimonie : for if that which is of greater force cannot disanull matrimonie , much lesse can that doe it , which is of lesser force , as both the rule of logick and experience teacheth . Now , that a simple vowe is of greater force than the Popes prohibition , cannot be denied : for it is de iure divino , as all the Papistes confesse , and as the Scripture recordeth . And Psal. 75 Eccl. 5 that a simple vow doeth not dissolve matrimonie : Angelus prooveth at Angelus de mattimon . imped . 5 large , out of the popish Cannon law . Fiftlie , because the Pope or Councell cannot change the essence or essentiall partes of matrimonie , for so saith the Tridentine Councell . And if it were otherwise , the Pope might 5 make more or fewer Sacraments at his pleasure : whereuppon it followeth necessarilie , that all matrimoniall contractes bee as perfectlie matrimonies this day , as they were in Christs time : notwithstanding the prohibition of the Pope , or of his Councell . For the essence and substantiall partes abiding unaltered and perfect , the matrimonie must needes be perfect . Sixtlie , because the Priest is meere extrinsecall unto the contract , and therfore cannot necessarilie concurre to the essentiall 6 constitution thereof . The Councell then in this decree , was destitute of the holie Ghost . The saide Councell affirmeth the solemne vowe of religion , to dissolve matrimonie in these wordes :

Si quis dixerit matrimonium ratum non consummatum , per solemnem Conc. Triden . de mat , Sess. 8. can. 6. religionis professionem alterius coniugum non dirimi , anathemasit .

If any shall say that matrimonie firme not consummate , is not dissolved by solemne profession of religion of the one partie , accursed be that man . This decree likewise is flat against the holie Ghost : which to be so , I prove by sundrie meanes . The Councell it selfe shall first confute it selfe , when it saith thus :

Matrimonij perpetuum indissolubilemque nexum , primus humani generis Conc. Triden . Sess. 8. in init . parens divini spiritus instinctu pronuntiavit , cum dixit : hoc nunc os exossib . meis , & caro de carne mea : & paulò post : quod deus coniunxit , homo non separet . The first parent of mankind pronounced by the instinct of the holie Ghost , the perpetuall and indissoluble bond of matrimonie , when he said : this is now bone of my bones , and flesh of my flesh : and a litle after : what therfore God hath coupled together , let no man put asunder : These are the wordes of the Councell : by which wee see evidentlie confessed , even of the Councell : that matrimonie was indissoluble by Gods The Councel that dissolveth , which it confesseth to indissoluble . appointment , before the consummation ( as they tearme it , ) or before copulation carnall , which is all one . Whereuppon I inferre first , that matrimonie before consummation , or carnall copulation : is indissoluble by the holie Ghosts appointment . I inferre secondlie , that the Councel of Trent dissolveth matrimonie before consummation . I inferre thirdlie , directlie upon the first and second illation : that the decrees of the Councel , are flatlie against the holie Ghost . I inferre fourthlie , that that may trulie be verified of the Pope and his Councel of Trent : which their owne Doctour Victoria soundeth out against them , in these words :

Officium Apostolorum Paulus semper vocat ministerium , & certè si quis mandata Christi relaxaret , non se haberet sicut Dei minister , sed sicut Victor . relect. 4. de potest . Papae . & Con. ad . 5. Arg. pag. 132 aequalis , aut potius superior .

Paule tearmeth the office of the Apostles alwaies ministerie : and doublesse , if anie should dissolve Christs commandements , he should not behave himselfe as the minister of God , but as his equall , or rather as his Supeour .

The third Conclusion .

ALthough the Popes of latter yeares take upon them to like or dislike , to proove or disproove the decrees of generall Councels at their pleasures : yet is everie generall Councell above the Pope , yet may everie generall Councell excommunicate , iudge , and depose the Pope , yet may everie generall Councell sette downe lawes and decrees concerning faith and manners : which no Pope hath authoritie , once to alter or change . All which shall be prooved , Gods holie Spirite assisting me , by the flat testimonies and opinions of the best learned Papistes . Victoria writeth in this maner ,

Si Concilium declarat aliquid esse de fide , aut de iure divino , Papa in hoc nihil potest aliter declarare aut immutare , maximè sitale ius spectet Victor . ubi suprà . concil. 2 , pag. 133. adfidem vel admores Ecclesiae universalis .

If the Councell declare anie thing to be of faith or of the lawe divine , in this point the Pope can nothing otherwise declare or change : especiallie , if such law appertaine either to faith or maners of the universal Church . Of this opinion are manie other learned papistes , and especiallie , their Angelicall Doctor Thomas Aquinas : that everie generall Councell is above the Pope : great learned papistes affirme constantlie , to wit , Abulensis , Panormitanus , Ioannes Gerson , Almainus , Cardinalis Cameracensis , and Cardinalis Florentinus . Panormitanus argueth out of Pope Panorm. in Concil. Basil. num. 18. apud Vict. pag. 139. Gregories wordes , that as the Pope cannot chaunge anie thing in the contentes of the Gospell , so neither can he chaunge anie thing in the decrees of Councels . Yea Ioannes Gerson proceedeth further , and saith , that a generall councel cannot onlie limit the Popes power , so as he can neither Io. Gerson 1. parte tract. 3. apud Vict. pag. 138. dispense nor abrogate the decree of the Councell : but also that the Councell may upon a reasonable cause , exempt anie man from his iurisdiction . that the Councell may iudge and depose the Pope , as also compell him to appeare , and for his disobedience excommunicate his Holines : The Popes owne deare Friar Iosephus Angles Valentinus , avoucheth in these wordes ,

Concilium ecclesiae potest Papam per excommunicationem compellere , Iosephus in 4. sentent . p. 2. q. de excom. art. 4. diffic. 1. conclus. 3. nt redditurus rationem haeresis aut apostasiae criminis cuius accusatur , compareat , & in his duobus casibus illum excommunicare . patet , quia cumpossit in his duobus casibus papam deponere , erit tunc illo superior , & exconsequenti antequam deponatur , per excommunicationem illum ut in iudicio compare at , compellere : aliter enimsi non posset Concilium Papam compellere , neque posset illum iudicare .

A generall Councell may by excommunication compell the Pope to appeare , and to give an account of that heresie or apostacie , whereof he is accused : and in these two cases excommunicate him . The thing is evident , because when it can in these two cases depose the Pope , it shall then be his superiour : and consequentlie , before he be deposed , compell him by excommunication to appeare in iudgement . For otherwise , if the Councell could not compell the Pope , neither could it iudge him . I could alleadge moe like testimonies in this behalfe , but it is needles : because manie expresse textes in the Popes owne cannon lawe , doe witnesse the same : whereof this one of Pope Zozimus may suffice for manie ,

Contra statuta sanctorum Patrum condere aliquid aut immutare , 25. q 1. cap. contra . nec huius quidem sedis potest authoritas .

To make any lawe , or to chaunge any thing against the decrees of the holy fathers : this our seat of Rome hath no authoritie . Vict. relict . 4. de potest . papae . concl. 20. p. 149.

Victoria saith thus :

Bene scio quod Pavormitanus , & Gerson , & Okam defendunt , quod licet appellare a papa ad concilium .

I know right wel , that Pavnormitaine , Gerson , and Okam doe holde , that wee may appeale from the pope vnto a generall councell ,

Bellarminus graunteth , that albeit Cameracensis , Gerson , Almaine , Cusanus , Pavnormitanus , Florentinus , Abulensis , ( who all are great popish doctors , ) doe differ in the maner , yet doe they all acknowledge the power of a generall councell , to be greater then the authoritie of the pope .

These be his verie owne words :

Conveniunt tamen in eo omnes , vt doceant esse hanc potestatem immediatè Bellar. de con. lib. 2. 1. 14. in ecclesia , & proinde mortuo papavel deposito vel nolente adesse concilio , concilium non propterea esse corpus imperfectum , sed perfectum & habere potest atem papalem definiendi de fide , sanciendi leges , dandi indulgentias &c. exquib . deducunt concilium esse supra papam , & posse ipsum indicare , & punire : & idem esse querere , an papasit maior concilio , ac si quereretur , an pars sit maior suototo .

But they all agree in this , that they teach this power to be immediatly in the church : and therefore when the Pope is dead , or deposed , or will not come to the councel ( as he neuer doth , ) that then the councell is not an vnperfect bodie , but perfect , and hath papall power to define matters of faith , to make lawes , to giue pardons , &c. Whereupon they gather that the councell is aboue the pope , that it can iudge him and punish him , and that it is all one to demaunde if the pope be greater then the councell , as if it were asked if the part be bigger then the whole . The councell of Basill defined it for an article of our faith , to beleeue that the councell is aboue the pope .

These be the expresse words of the councell :

Veritas de potestate concilij generalis vniuersalem ecclesiam repraesentantis Cont. Basilensess . 33. supropapam & quemlibet alterum , declarata per Constantiense & hoc Basileense generalia concilia , est veritas fidei catholicae .

The veritie of the power of a generall councell representing the vniuersall church aboue the pope , and euerie other person declared by the generall councell of Constance , and this of Basil , is the verie truth of the catholike faith . And the councell addeth another clause , to wit , that whosoeuer denieth this veritie obstinately , is to be reputed 25. q. 1. cap. unt quidam . for an heretike . In fine , Pope vrbanus saith thus :

Vbi apertè Dominus veleius apostoli , & eos sequentes sancti patres sententialiter aliquid definierunt , ibi non novam legem Rom. Pontifex dare , sed potius quod praedicatum est , vsque ad animam & sanguinem confirmare debet .

where our Lord or his apostles haue spoken any thing plainlie , and the holy fathers comming after them , haue defined any thing iudicially , There the bishop of Rome must not make any new law , but rather confirme that which is preached , with the best bloud in his bodie .

The fourth Conclusion .

GEnerall and popish councels in these daies , are as a nose of waxe , and the decrees therof as vncertaine as the wind .

This conclusion is proved to be such , by the expresse iudgement of great learned papistes .

Bellarminus writeth of councels , in this maner :

Nos dicimus , concessum episcoporum in concilijs legitimis esse verum Bellar. de conlib . 1. cap. 18. iudicum concessum , & eorum decreta & leges necessario sequendas .

we say , that the assembly of Bishops in lawfull councels , is the true assembly of iudges , and that their decrees and lawes must bee followed of necessitie .

But in another place , the same Bellarminus hath these words :

Dico igitur , concilium illud non posse errare , quod absolutè est generale , Bellar. lib. 2. de concil . cap. 11. & ecclesiam vniversam perfectè representat : eiusmodi autem concilium non est , antequam adsit sententia summi pontificis .

I say therefore , that that councell cannot erre , which is absolutely generall , and which representeth the vniuersall church perfectly : but such a councell is not before the pope giue his assent . And hee saith againe in the selfe same chapter :

Idem enim est sive pontifex expresse concilium reprobet , sive concilium agat contra pontificis sententiam .

For it is all one , whether the pope expressely disalow the councel , or the councell doe against the popes mind . Now in the first place Bellarminus telleth vs , that bishops are true iudges in the councels , and haue definitiue voices in the same : and that their decrees must Mat contradiction in the Iesuite . needes be followed . But in the other two places he singeth another song and telleth vs , that though the Pope commeth not in person to the councels , but sendeth his legats in his place : yet are the decrees of such councels of no force , nor to any purpose , vnlesse they bee according to the popes mind . They are therefore as a nose of waze , because , when the bishops haue imploied their whole industrie , when they haue vsed long consultation , when they haue disputed the matter pro & contra : when they haue inuocated the holy ghost , and haue with mature deliberation set downe cannons , accursing such as will not obay the same : the pope notwithstanding saith , all this is not worth a straw , as which is contrarie to his opinion , that 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 Bellarm. de concil . l. 1. c. 21. 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 Idem Bellar. li , 2. ca. 11. esset legitimum concilij decretum , cum semper aliqui dissentiant .

For it is the true decree of the councell , which hath the consent of the greater part : otherwise there should bee no lawfull 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 : Canus li. 5. de auct. concilii , cap. 5. p. 164 Of th● popes gravitie and authoritie , see at large in the 3. chapter . & paulo post , non 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 with 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 : which if it be once present an hundreth fathers are enough , but if it want , none are enough , be as manie as they will .

Now 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 wind . 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 . Bellar. lib. 1. de concil . cap. vltimo .

Istud iuramentum 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 away the libertie of Bishops , which in councels is necessarie . For they sweare that they will 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 what they thinke in the councell , or that they will not depose him if they proove him to bee an heretique .

Thus saith Bellarminus , whose onely testimonie is most sufficient A point worthie the observation . in all popish affaires , as who is the popes sworne and tenderlye beloued vassall : Out of whose wordes for more perspicuitie , I note .

1 First , that all Cleargie men admited to giue voices in councelles , are sworne wholly 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 , without 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 world , 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 sworne to admit his decrees , who as they beleeue , may be an heretique .

4 I note fourthly , that they are sworne to admit his iudgement in all matters of faith , whom 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 The inconstancie of Popish doctrine , is the cause of dissenting from them . to examine and iudge , when the Pope commaundeth things agreeable to God and the Canons . Which 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 Victor . relect. 4. de potest . Papae & Concilii propos . 17. pag. 157. 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 intrantibus . 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 , Decret. l b. 2. tit. 24. cap. 4. 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 iurisdiction , against their naturall dread Soueraignes . For they sweare to defend the popes vsurped authoritie against all people none excepted : which his vsurped authoritie , ( as you haue partlie heard , and shall heare more at large in the sixt Chapter following , ) extendeth it selfe to the translation of kingdomes , empyres , and regalities .

The Corollarie .

FIrst therefore , since generall counsels in these daies , are nothing else , but a meere subtiltie to deceiue Gods people withal .

2 Secondely , since the said councels decree all together against the holy Ghost .

3 Thirdly , since Popes take vpon them , to approue or disproue councels at their pleasures .

4 Fourthlie , since by popish doctrine , councels can iudge and depose popes .

5 Fiftly , since councels bee as a nose of waxe , and as vncertaine as the weathercocke .

6 Sixtly , since appeales may be made vnto councels from the Pope , though the pope denie the same .

7 Seauenthly , since the popes doctrine can not be mainteined , but by extorted othes .

I conclude , that it is a sufficient motive for mee to renounce the mish religion , as false , erroneous and pernitious doctrine .

Thus much of the third Motyve .

THE FIFT CHAPTER . Of the Popes Dispensations

THe enormities in popish dispensations , are such , so great , and so manie : that if I should receite all , time would sooner faile mee then matter wherof to speake . I will therefore at this present content my selfe with some few , reseruing the residue till more conuenient time .

The 1. Conclusion .

THE pope vsually dispenseth with professed Monkes , that they may marrie lawfullie : which dispensation is not onely against the lawe divine with them , but flatlye against the Popes owne religion .

In this conclusion , three thinges are to be proued .

1 First , that the pope doth dispense , as is said . 2 Secondly , that his dispensation is against the law diuine . 3 Thirdly , that it is against his owne religion .

For the first part , Navarrus writeth in this maner : Navarrus de iuditiis , notab. 3. p. 275

Papa potest dispensare cum monacho iam professo , vt contrahat matrimonium : imò de facto multi papae dispensarunt . Consentit ipse Caietanus , Antoninus , & Paludanus .

The pope may dispense with a Monke alreadie professed , that hee may take a wife and marrie : for many popes de facto haue dispensed so Caietanus , Antoninus , and Palludanus are of the same opinion . For the second point Victoria writeth thus : Multitenent quod victor . de potest . papae , relect 4. ad 3. argument . Papa non potest dispensare in votis , quia dispensatio proprie est relaxatio iuris . vnde cum sit de ture divino , dispensatio erit iuris divini relaxatio , quod sane ad papam non spectat . & vtinam haec opinio non sit vera .

Many hold , that the Pope can not properlie dispense in vowes , because dispensation properly is the relaxation of the Law. wherevpon since a vow is of the law divine , dispensation must bee remission of the law divine : which thing doubtles belongeth not vnto the Pope : and would to God this opinion were not true .

Loe , this religious Frier is so zealouslie affected towards the popes credite , that he wisheth the opinion which overthroweth his practise were not true .

And the Popes famous Canonist Covarruvias , writeth to the same effect in these words : Covarruvias to . 1 c. 20. par. 11 in med. ipsius col . prima

Nec me latet D. Thomam previa maxima deliberatione asserere , Rom. Pontificem non posse propria dispensatione continentiae solemne Monachorum votum tollere . & paulo post : oportet tamen primam opinionem defendere , ne quae passim fiant evertantur omnino .

Neither am I ignorant , that Saint Thomas affirmeth after Necessitie hath no law , the popes mind must be obered . greate deliberation ; that the Bishoppe of Rome can not with his dispensation , take away from Monkes their solemne vowe of chastitie : This notwithstanding wee muste defende the first opinion , lest those things which are practised euery where , be utterly overthrowne : thus saith the great Canonist and reverend The popes doings must be defended , because otherwise poperie cannot stand . popish bishop Covarruvias , out of whose wordes sundrie things may be noted worthy the observation .

First , that the papistes cannot agree about the Popes authority .

Secondly , that great learned papistes among whome Thomas Aquinas is one , ( whose doctrine sundry Popes haue confirmed , ) 1 doe denie the Popes authoritie in the premisses . 2

Thirdly , that the contrary opinion must be defended , for the honestie and safegard of the popes religion . 3

Fourthly , that most miserable is the Popes doctrine , which needeth such poore and beggerly shiftes for the maintenance thereof . 4

Fiftly , that the papists haue no cause so to exclaime against priests mariage , since the Pope dispenseth with his monkes to marry at 5 their pleasures . For the mariage of priestes is onely prohibited by the Popes law , but the marriage of monkes by the law divine , as the Popes owne deare doctours Victoria and Aquinas tell us .

Sixtly , that Aquinas his doctrine , which the Pope hath approoved , 6 confuteth the Popes religion . For the third point , Thomas Aquinas giveth this testimony , out of the Popes owne law .

Abdicatio proprietatis sicut etiam custodia castitatis , adeo annexa est regulae monachali , ut contra eānec summus Pontifex possit indulgere .

The renouncing of propertie , as also the keeping of chastitie , is so annexed to the rule of monkes , that the Pope him selfe cannot dispence against the same : this saying of Thomas Aquinas , is found verbatim in the popes canons , Extra destatu monachorum Extra de statu monachorum cum ad mon. cum ad monasterium .

The 2. Conclusion .

THe Pope often pronounceth matrimony dissolved by his dispensations , which is firme and stable by Christes owne institution . The first part is prooved by Martinus Navarrus , in these words .

Dividitur ( matrimonium ) ante consummationem , per dispensationem Papae iusta de causa factam . Navarr . in enchir. cap. 22. par. 21.

Matrimonie is dissolved before consummation , by the popes dispensation vpon iust cause graunted . And a litle after he hath these wordes :

Quorum opinio adeo observatur , quodetiam ter vel quater adpetitiones consilio meo antequam in urbem venissem oblatas , Paulus 3. & Pius 4. per suas dispensationes dissolverunt quaedam matrimonia omnino clandestina nondum consummata , in remedium animarum alioquin probabiliter periturarum .

whose opinion ( he speaketh of the Canonistes who generally are of his owne opinion , ) is so observed , that thrise or foure times before my comming to Rome upon petitions made by my advise , Loe , how readily the Pope displeaseth God , for the pleasure of man . Pope Paulus the third and pope Pius the fourth , with their dispensations dissolved certen secret matrimonies not yet consummate , for the safegard of soules which by likelihood woulde otherwise haue perished . And Covarruvias affirmeth Paulus the fourth and Iulius the third , to haue dispensed in like maner : these be his words . Nec me latet Paulum quartum summum ecclesiae Pontificem , Ann. 1558. hac vsum fuisse dispensatione quibusdam ex causis , quas iustissimas esse idem summus ecclesiae praesul existimavit . idem paulo ante Iulius Covarruvias , tom. 1. cap. 7. par. 4. n. 13. col. 1. 3. fecerat in eodem matrimonio , cum ecclesiae vniversali praesideret .

Neither am I ignorant that Pope Paulus the 4. put this dispensation in practise , for certaine causes which the same Pope thought to be most iust . Iulius the third when he was Pope , graunted in like cause the same dispensation .

The second part is prooved , by the vniforme consent of all divines . For Bellarmine saith ; Bellar. lib. i. c. 5. de matrim prope finem .

Non autem essentialia matrimonia ( ecclesia ) vllo modo mutat , aut mutare potest .

But the essentiall partes of Matrimonie , the Church neither doth change , neither can change .

And doubtles if the Church can not doe it , á fortiori , the Pope can not doe it , which Bellarmine will not denie , and Victoria doth witnesse no lesse in these words :

Communis schola theologorum negat maiorem , scilicet quod Papa Victor . in relect. 4. de potest . papae & conc . pag. 128. ad primum . possit dispensare , sed in contrarium sunt multi doctores Cannonistarum .

The common schoole of Divines denieth the maior , to wit , that the Pope can dispence with matrimonie , but many Cannonists holde the contrarie .

Cov arru vias likewise saith thus :

Tutior ac verior est communis theologorum opinio , quae probat matrimonium Covarruv . to . t. par. 2. cap. 7. par. 4. n. 14. in medio . ratum nondum secut â commixtione carnis & sic non consummatum , minime posse dissolvi Rom. Pontif. dispensatione .

The common opinion of Divines is more safe and true , which prooveth that matrimonie perfected by consent , but not consummate by carnall copulation , can not be dissolved by the Popes dispensation .

And the said Covarruvias addeth these words :

Ipse vero non auderem à communi theologorum sententia discedere .

I my selfe truely durst not forsake the common opinion of devines . And no marvell : for Christ himselfe putteth the marter out of all doubt , when he saith : Mat. c. 19. v. 7.

Quod Deus coniunxit homo non separet .

That which God hath conioined , let no man put asunder .

And in another place he saith thus :

Omnis qui dimittit vxorem suam , & alteram ducit , maecatur . Luc. c. 16. v. 18.

Everie one that putteth away his wife , and marrieth another , committeth adulterie .

And Saint Paul vpon the same argument , hath these wordes :

His autem qui matrimonio iuncti sunt , precipio non ego sed Dominus , 1. Cor. 7. v. 10. Uxorem a viro non discedere , quod sidi scesserit , manere innuptam , aut Uiro suo reconciliari , & vir vxorem non dimittat .

Those that are married commaund not I , but the Lord , that the wife depart not from her husband : but if shee shall depart , then to abide vnmarried , or to be reconciled to her husband .

Thus saith Christ , thus saith saint Paul , that man and wife ioined by Christ , must abide during life together , or liue vnmarried , and nor be seuered by the popes dispensation . Neither will it helpe to say as Bellarm. doth , & others with him : that Christ onely speaketh de matrimonio consummato , and that matrimonium ratum , with which the pope dispenseth , is not de iure divino : For first , if matrimonium ratum what an absurd answere is this ? were not de iure divino : the greatest popish deuines would not denie the popes dispensation therein : as who graunt him power over all lawes humane .

2 Secondly , Christ speaketh absolutely , and maketh no mention of copularion or popish consumation , which is all one .

3 Thirdly , with papistes matrimonie is a deuine sacrament , and so is perfect without carnall copulation .

For as their owne Canus saith :

Sanctus spiritus & sacramenti gratia , per coitum non datur . Canus , lib. 8. de locis theol. c , 5. p. 246.

The holie ghost and grace of sacrament , is not giuen by copulation .

4 Fourthly , it followeth hereupon , that matrimonie is not fullie perfect in the popish Church , because copulation followeth a good while after .

5 Fiftly , because it is absurd to say , that it beginneth to be a sacrament by carnall copulation , and was not a sacrament by the priests action .

6 Sixtly , it followeth hereupon , that the marriage betweene the blessed Virgin and S. Ioseph was not perfect matrimonie : For there doubtlesse wanted popish carnall copulation .

7 Seauenthly , it followeth hereupon . that there was not perfect matrimonie betweene Adam and Eue : For their matrimonie was in the state of innocencie , and before all carnall copulation .

8 Eightly , because if matrimonie be not de iure divine before copulation : there is no cause why both parties agreeing together , may not release the bargaine , and quite dissolue the contracte . For as the Vide Victor . de potest . papae . p. 128. & Soto , in 4. dist. 27. p. 48. law saith : Quisque potest suo iuri cedere : Euery man may yeelde vp his right : which thing all , both canonistes and devines , admit for good in sponsalibus .

The 3. Conclusion .

AS the pope pronounceth , that matrimonie dissolved by vertue of his dispensation , which remaineth true and perfect matrimonie by Christes institution : So doth hee likewise pronounce by like dispensation that to be true and perfect matrimonie , which both by the law devine , and law of nature , is no matrimonie at all . The former part of this assertiue proposition , is proued in the conclusion going next before . For probation of the second part , I make this supposall : that the pope hath dispensed with brothers in the marriages of their brothers wiues , as the world right well knoweth to be true .

This supposall made , I proceed in this manner . The law of Moyses was partly iudiciall , partly ceremoniall , and partly morall . The iudiciall and ceremoniall partes were abrogate by Christes passion , as witnesseth Saint Paule in these words : Translato sacerdotio , necesse Heb. c. 7. v. 12. est vt & legts translatio fiat . Translation of priesthood being made , there must also be translation of the law : but the morall and part natural is stil in force , in so much as al Christians are this day bound to keepe the decalogue : notwithstanding the translation of the law of Moises , euen as were the Gentiles before the said law was giuen . For the gentiles were as much bound before the law , and we now after the law : to absteine from Idolatrie , theft , adulterie , & the rest , as were the Iews in time of the law . For as Victoria hath wel observed , the gospell is called the law of libertie , because Christians after promulgation of the gospel , are only bound to the law of nature : of all such thinges as are conteined in the old law : and all devines are of the same opinion , as witnesseth the said Victoria in these words : Receptissimum est apudomnes theologos , & necessarium est it a tenere , ex omnibus precept is veteris legis , sola moralia integra & firma restitissein nova lege . It Victor . de matrim. sect. 2. relect. 7. p. 280 is a generall opinion approved of all divines : and it is necessatie so to hold , that of all precepts in the old law onely morall abode firme & intier in the new law . Thus then is it plaine , that that part of Moises law which is moral , or natural , abideth still in full strength and vertue . To which I must ad two thinges , for the exact and perfect probation of this my third conclusion .

1 The one , that the law of nature is immutable , and indispensable by the power of man : and consequently , that the pope cannot dispense therwith . The other , that al the lawes prohibited in the 18. of Leviticus , especiallly that of marying the brothers wife , are morall and prohibited by the lawe of nature . For the former parte , Victoria writeth in this manner . In hoc genere decretorum aut Canonum , Victor . relect. 4 de potest . papae , prop. 1. pag. 126. papa nihil potest immutare dispensando , & multominus abrogando . Conclusio est omnium theologorum absque controversia , & potest brevitèr probari , quia ius naturale est immutabile , & ut legitur in decretis , naturale ius semper permanet .

In this kinde of decrees or Canons , the Pope can chaunge nothing by dispensation , and much lesse by abrogation . It is the conclusion of all divines without any controversie , and it may be prooved briefely , because the lawe of nature is immutable , and as it is in the decrees , the lawe of nature abideth alwayes . Thomas Aquinas confirmeth the same in these wordes :

Sed praecepta decalogi sunt de iure naturali , ideo nec in eis nec in alijs , Aquin. in lib. 3. sent. dist. 37. art. 4. prout vim eorum continent , licet alicui homini dispen sare .

But the precepts of the decaloge are of the law of nature , & therefore no man can dispense either with them or with others , that conteine the force thereof . And the Popes famous archbishop Autoninus telleth his holinesse flatly , that his fullnesse of power doeth in no case extend it selfe , to the law divine or law of nature . These are his wordes :

Quantum verò ad illa quae sunt de iure naturali vel divino , iurisdictio seu potest as papalis non se extendit : sic vero quod ista possit mutare , Antoninus de potest . papae , part 4. tit. 22. cap. 3. par. 1. vel etiam dare eis vim obligandi : & ratio est , quia inferior non potest mutare leges superioris : deus autem est superior ad papam .

Concerning those things which are of the law of nature , or law divine , iurisdiction or papall power doth not extend it selfe : so to wit that the Pope can change these things , or giue power obligative unto them : and the reason is , because an inferiour can not change the lawes of his superiour , and God is the Popes superiour . I deeme he be in verie deed . Thus then haue I prooved evidently by the Popes owne doctours , that the Pope can not dispense with the law divine , or with the lawe of nature . It remaineth that I likewise proove , the lawes prohibited in Leviticus to be the lawes of nature : and consequently , indispensable by the power of man . First therefore , it is written in the selfe same chapter after the prohibition of the said degrees , in this maner . Nec polluamini in omnibus his , quibus contaminatae sunt universae gentes , Levit. 18. 24. quas ego eijciam ante conspectum vestrum , & quibus polluta est terra , cuius ego scelera visitabo , ut evomat habitatores suos . Be ye not polluted in al these things with which all nations are defiled , whom I will cast out before your sight , & with which the earth is polluted , whose iniquities I will visite , that it may vomit out the inhabitants thereof . By which words we see evidently , that the breach of these lawes was wicked & unlawfull among the Gentiles : & consequently , that the Gentils marrying within degrees here prohibited , transgressed the lawe of nature . For they beeing free from all other lawes , could not bee polluted by the breach of any lawe , save onelie of the lawe of nature .

2 Secondly , euerie one knoweth , and can easilie discerne by naturall discourse , that a brother to marrie his owne sister , is against the la we of nature : and yet doth Thomas Aquinas affirme , that there is like prohibition in affinitie .

His words be these .

Naturall propinquitie ( saith he ) cometh alio modo per carnalem copulam , Aquinas in 4. sent. dist. 4. ar. 2. quae est etiam actus naturae adgenerationem ordinatus , & exhac causatur affinitas , quae quidem impedit matrimonium eisdem rationibus , quibus & consanguinitas .

Naturall propinquitie commeth another way by carnall copulation , which is an acte of nature ordeined to generation : and of this is caused affinitie , which verilie prohibiteth Matrimonie by the selfe same reasons by which consanguinity doth .

3 Thirdlie , because manie late popish writers doe affirme the same .

Victoria hath these words :

Aliqui , vt Archiepi scopus Florent . 3. p. tit . 1. cap. 4. & Palud . in 4. Victor . relict . 4. de potest . papae , pag. 129. ad , 2. d. 40. Videntur tenere , quodin omnibus gradibus prohibitis in Leuttico , Papa non posset dispensare . & hoc reputat Silvester probabilius .

Some , as Archbishop of Florence , and Paludanus seeme to hold that the pope can not dispense , in any of the degrees prohibited in Leviticus : And this opinion Sylvester thinketh more probable :

4 Fourthly , because the common opinion of the Fathers was , that all degrees prohibited in the said Leviticus , are prohibited now by the law devine . Which Iosephus Angles constantly avoucheth to be so , in these words .

Duae sunt opiniones , prima omnium fere antiquorum , qui affirmabant omnes gradus in Levit. prohibitos , esse etiam nunc iure divino prohibitos . Ioseph . Angles in 4. S. p. 1. q. 13. ar. 3. Haec fuit S. Bo. Tho. Ric. & Dur. quibus adhaesit Sylvester , affirmans Papam non posse dispensare in gradibus in Levit. prohibitis .

There be twoo opinions :

1 The first was of all the olde writers some few excepted , who affirmed that all degrees prohibited in Leviticus , are now also prohibited by the law devine . This was the opinion of Saint Bonaventure , of Thomas , of Richardus , and of Durand , with whom Sylvester tooke part , affirming that the pope can not dispense with degrees prohibited in Leviticus .

This then is true not onely by the scriptures , but euen by the testimonie of the popes owne doctors , and by the vniforme consent of approved antiquitie .

Absurd therefore is Cardinall Allens opinion , and most disloyall Allens words disloiall . are his speeches : when he in his apologie for the seminaries , iustifieth Iames Laborne his opinion against the premisses .

The fourth Conclusion .

THE popes dispensations are as generall as vngodly : his corrupt vassals dailie gaping and expecting , who will aske dispensations for euery iote in the law . This conclusion though strange to many mens cogitations , shall be proved by the constant assertion of the best learned popish doctor .

Thus therefore writeth Victoria .

Videmus quotidie a Romana curiatam largas , imo omnino tam dissolutas Victor . de potest . papae & conc . relect. 4 p. 139. dispensationes profectas , vt orbis ferre non possit , non solùm in scandalum pusillorum , sedmaiorum .

We see daily so large , yea altogether so dissolute dispensations come from the court of Rome , that the world cannot endure it , neither is that to the scandall onely of the weake , but euen of the perfect sor●● .

And in another place , the said Victoria saith thus :

Sed clamat experientia in contrarium , & videmus quodnullus quaerit dispensationes , quin obtineat .

But experience exclameth to the contrarie : and wee see that no man seeketh for dispensations , but hee atteineth the same .

And in another place he saith thus :

Ego nullam dispen sationem in particulari condemno , sed video duo : primum , quod in fine anni sunt tot dispensationes factae , vt nescio an sint Vbi supra pag. 149. tot qui legem servent . Secundo , video quod omnes qui petunt afferunt dispensationes , quos mirum est habere legitimas causas , vt cum eis dispensetur in impedimentis matrimonij , & irregularitatis , & in pluralitate beneficiorum .

I condemne no dispensation in particular , but I see two thinges : First , that in the end of the yeare there are so many dispensations gotten , as I know not if so many keepe the law . Secondly , I see all Loe , for spiritual livings & matrimonie , and such like , dispensations are never denied . that aske bring dispensations , whom I marvell if they all haue lawfull causes , that they may be dispensed withall , in the impediments of matrimonie , and of irregularitie , and for the pluralitie of spirituall livings .

And in another place the said Victoria hath these words .

Et paultim adhanc intemperantiam dispensationum deventum est , & hunc talem statum , vbi necmala nostra nec remedia pati possumus , Victor . vbi supag . 151. & ideo necesse est aliam rationem excogitare adconservandas leges . Da mihi Clementes , Linos , Sylvestros , & omniapermittam arbitrio eorum . Sed vt nihil gravius dicatur in recentiores pontifices , certe multis partibus sunt priscis illis inferiores .

By Title and litle wee are brought to these in ordinate dispensations , and to this so miserable state , where we are neitherable to endure our owne griefes , nor remedies a sligned for the same . And therefore must we perforce inuent some other way , for conferuation of the lawes . Giue mee Clements , Lines , Silvesters : and I will commit all things vnto their charge . But to speake nothing grievously against these latter popes : they are doubtlesse inferiour to popes of old time , by many degrees . I could all eage many other testimonies : But this Victoria being of great credit among the papistes , is a most sufficient witnesse in their owne proceedinges .

The Corollarie .

First therefore , since the Pope dispenseth vsually with professed monkes , against his owne canons , and religion .

2 Secondly , since the pope dissolueth by his dispensations , such matrimonies as are indissoluble by Christes institution .

3 Thirdly , since the pope pronounceth that to be true matrimonie by vertue of his dispensation : which both by the law deuine , and law of nature , is no matrimonie at all .

4 Fourthly , since the pope doth not onely dissolve Christes law : but also turneth his owne law vpside downe , by his vngratious and intollerable dispensations .

I conclude , that it is a sufficient motiue for me to renounce the Romish religion , as false , erroneous , and pernitious doctrine .

Thus much of the fourth Motyve .

THE SIXTE CHAPTER . Of the Popes authoritie , and Iurisdiction .

THe papistes boaste , that the pope is Christes vicar generall , that hee hath fulnesse of power , that all ecclesiasticall iurisdiction is dependent vppon him : that hee canne excommunicate kings , depose kinges , and give their kingdomes vnto others : concerning which pointes , I wil proceed by way of conclusions .

The first Conclusion .

THe ecclesiasticall power of all the Apostles , was generall ouer all the world , equall with Peters , and the selfe same that Peters was .

Christ himselfe proueth this conclusion , when he saith :

Data est mihi omnis potest as in coelo & in terra , euntes ergo docete Mat. cap. vlc . vers. 19. omnes gentes .

All power is giuen mee in heauen and in earth : goe therefore and teach all nations .

In an other place hee saith thus :

Hoc facite in meam commemorationem .

Doe this in the remembrance of mee . Luc. 22. v. 20. Iohn 20. v , 23

And againe thus :

Quorum remiseritis peccata , remittuntur eis .

Whose sinnes yee shall forgive , are forgiuen them .

And in another place , thus :

Amen dico vobis , quaecunque alligaueritis super terram , erunt ligata & in coelo , & quaecunque solueritis super terram , erunt soluta et in coelo : Mat. 28. v. 18.

Verily I say vnto you , what things soeuer ye shall bind vpon earth , shall be bound also in heaven : and whatsoeuer things ye shall loose vpon earth , shal be loosed also in heauen . All which sayings , Christ spoke and vttered of and to his apostles all , as well as to Peter : making them al apostles , as wel as Peter . And as they were all apostles as wel as Peter , so had they all equall power , not onely of order , but Mat. 10. v. 1. Mark . 3 v. 14. Luc. 6. v. 14. Victor . de potest . eccles. relect. 2. conc. 3. p. 84. of iurisdiction also : which their Victoria recordeth in these words :

Adofficium Apostolatus , spectat potestas ordinis & iurisdictionis .

To the office of Apostleship , perteineth both the power of order and of iurisdiction . And S. Cyprian decideth this matter in most plaine and evident words , when he saith thus :

Loquitur Dominus ad Petrum , Ego dico tibi , quiatu es Petrus , &c. & Cypr. de simppraelat . p. 113. paulo post ; Hoc erant utique & caeteri Apostoli quod fuit Petrus , pari consortio praediti & honoris & potestatis , sedexordum ab vnitate profici scitur , ut Ecclesia vna monstretur .

Our Lord speaketh vnto Peter , I say vnto thee that thou art Peter , and vpon this rocke will I build my Church . &c. and a little after : The same were the rest of the Apostles doubtles , that Peter was : endued with equall fellowship , both of honour and of power : but the beginning proceedeth from vnitre , that the Church may be shewed to be one .

Covarruvias their famous Canonist , albeit he would very gladly defend the Popes pretended power , and have onely Peters power ordinarie and independent : yet can he not denie our Saviour Christ to have given equall power to all the Apostles . These be his very words :

Etenim iuxta catholicorum virorum auctoritates , & communem omnium traditionem , Covarruvias to . 1. part . 2. §. 9. pag. 242. col. 4. prope finem . apostoli parem ab ipso Domino Iesu cum Petro potestatem orainis & iurisdictionis acceperunt : it a quidem , vt quilibet apostolorum aequalem cum Petro habuerit potestatem ab ipso deo , in totum orbem , & in omnes actus quae Petrus agere poterat .

For according to the auctorities of Catholike writers , and the common tradition of all , the Apostles received from our Lord Iesus Christ himselfe , equall power with Peter , both of power and iurisdiction : in so much doutlesse , as every Apostle had equall power with Peter from God himselfe , and that both over all the worlde , and to all actions that Peter could doe .

Out of which testimonies I note first , that all the Apostles had equall 1 auctoritie with Peter . I note secondly , that all the Apostles had power 2 over all the world , even as Peter had . I note thirdly , that what acte so ever 3 Peter could doe , every other Apostle could doe the same . I note fourthly , that the iurisdiction of every Apostle , did extende as farre as Peters . 4 I note fiftly , that Christs speaches to Peter in the singular number , 5 did not argue superioritie of iurisdiction : but did onely signifie the vnitie of his Church . I note sixtly , that all this is confirmed by the opinion of 6 Catholike writers , & by tradition of all generally . For all these sixe points are expressely conteined , ( if they be well marked , ) in the auctorities alreadie alledged . The same are confirmed by the testimonie of S. Augustine , in sundrie places of his workes .

Claves ( inquit Augustinus ) non vnus homo Petrus , sed vnitas accepit Aug. in serm. Petr. & Pauli , apud Canum . Ecclesiae .

Not one onely man Peter received the keyes , but the vnitie of the Church .

In an other place , the same S. Augustine writeth in this manner : Aug. in lib. de agone Christ . cap. 30. tom. 3.

Ecclesiae catholicae personam sustinet Petrus , & cum ei dicitur ad omnes dicitur ; amas me , pasce oves meas .

Peter representeth the person of the Catholike Church , and when it is said to him , it is said to all : Lovest thou me , feede my sheepe .

So then , that text of Scripture , which with the Papists is the foundation of popish primacie , to wit , Feede my sheepe : maketh no more for Peters superioritie , then it doth for the supremacie of other Apostles . For as you have heard out of S. Augustine , it was as well spoken to all , as to Peter . Yea , the grosse imagination of papists , concerning the building of the Church vpon Peter , is lively and evidently confuted of S. Augustine in an other place , where he thus writeth :

Tu es inquit Petrus , & super hanc Petram quam confessus es , super August . de verb. dom. serm. 13. 10. 10. hanc Petram quam cognovisti , dicens , tu es Christus filius dei vivi , aedificabo Ecclesiam meam . id est , super meipsum filium dei vivi , aedificabo Ecclesiam meam . super me aedificabo te , non me super te .

Thou art Peter saith Christ , and vpon this rocke which thou hast confessed , vpon this rocke which thou hast acknowledged , saying , Thou art Christ the Sonne of the living God , will I build my Church : that is , vpon my selfe the Sonne of the living God , will I build my Church . I will builde thee vpon my selfe , but not my selfe vpon thee .

Marke well these wordes , ( gentle Reader , ) with the other last rehearsed out of Saint Augustine : and doubtlesse , if plaine and manifest exposition of the Scripture will content thy minde , thou canst not but nowe have thy desire . The great generall Councell of Constantinople , maketh the Church of Constantinople equall in Ecclesiasticall iurisdiction , with the Church of Rome . These be the words :

Renovantes quae à s. patribus , 150. qui in hac regia vrbe convenerunt , Concil. Const. 6. can. 36. & à 630. qui Chalcedone convenerunt , constituta sunt ; decernimus , vt thronus Constantinop . aequalia privilegia cum antiquae Romae throno obtineat , & in Ecclesiasticis negotijs vt illa emine at , secundus post illam existens .

We renewing the Canons which were set downe by the 150. holy fathers , assembled in this royal citie , & by the 630. fathers gathered together in Chalcedon : doe define , that the See of Constantinople have equall priviledges with the See of old Rome , and that it excell as Rome in Ecclesiasticall affaires , beeing the second after Rome .

And long before all this , that famous Councell of Nice distributing circuits , and assigning determinate iurisdictions to the Patriarchall seates , appointed to the Church of Rome prefixed limits , as to the rest . These be the wordes :

Mos antiquus perduret in Egypto , vel Lybia , & Pentapoli , vt Alexandrinus Conc. Nicen. can. 6. Episcopus horum omnium habeat potestatem , quoniam quidem & Episcopo Rom. parilis mos est .

Let the olde custome continue in Egypt , or Lybia , and Pentapolis , that the Bishop of Alexandria may have power over them all , because like custome hath the Bishop of Rome .

Which Canon is reported in the Councell of Carthage , and there vttered in plaine tearmes .

Antiquiores obtineant qui apud Egyptum sunt , & Lybiam , & Pentapolin , Conc. Carth. 6. can. 6. ita vt Alexandrinus Episcopus horum omnium exhibeat solicitudinem , quia & vrbis Romae Episcopo similis mos est . similiter autem est circa Mortan , & in caeteris provincijs privilegia propria reserventur metrapolitanis Ecclesiis .

Let the auncient obteine which are at Egypt and Lybia , and Pentapolis , so that the Bishop of Alexandria may have the charge of them all , because also the Bishop of Rome hath the like custome . In like manner also , let the proper priviledges be reserved to metropolitain Churches , about Antioch and other Provinces .

By which wordes we see evidently , that this auncient and famous Councell maketh no other account of the Church of Rome , then it doeth of other Patriarchall seates . Which Ruffinus himselfe , though reputed a great Papist , hath confessed bountifully in these wordes :

Vt apud Alexandriam vel in vrbe Roma vetusta consuetudo servetur , Ruffin . lib. 10. hist. Eccles. cap. 6. vt vel ille Aegypti , vel hic subvrbicarum Ecclesiàrum sollicitudinem gerat .

That the old custome may continue , and that the Bishop of Alexandria may have the charge of Egypt , as the Bishop of Rome hath charge of the Churches nigh to Rome .

Loe , in Ruffinus his dayes , the Bishop of Rome had his iurisdiction limited , which extended onely to certaine speciall Churches of Italie . For which cause Saint Hierome , a deare friend and great favourer of the Church of Rome , confessed for all that , the Bishop of Rome to be of no greater merite , excellencie , or auctoritie , then other Bishops are : as also that the custome of Rome , could not over-rule other Churches .

These are S. Hieromes owne and expresse wordes :

Si auctoritas quaeritur , orbis maior est vrbe vbicunque fuerit Episcopus , Hier. epist. ad Evagr. tom. 3. fol , 150. sive Romae , sive Eugubij , sive Constantinopoli , sive Rhegij , sive Alexandriae , sive Tanis : eiusdem meriti , eiusdem est & sacerdotij . potentia divitiarum & paupertatis humilitas , vel sublimiorem vel inferiorem Epi scopum facit , caeterùm omnes Apostolorum successores sunt . Sed dicis , quomodo Romae adtestimonium diaconi presbyter ordinatur ? quid mihi profers vnius vrbis consuetudinem ?

If we looke for authoritie , the world is greater then one citie . Where so ever a bishop shall be , whether at Rome , or at Eugubium , or at Constantinople , or at Rhegium , or at Alexandria , or at Tanis ; he is of the same merite , and of the same priesthoode . The magnificence of riches , & the basenes of povertie , doth make him higher or lower , but all are the successours of the Apostles . But thou wilt say , how is a priest made at Rome by the testimonie of a Deacon ? why doest thou alleadge vnto me the custome of one onely citie ?

Thus S. Hierome agreeth with Ruffinus , Ruffinus with the Councell of Nice , and the Councell of Nice with other Councels , fathers , & Scriptures . And all ioyntly conclude the equalitie of other Bishops and Churches , with the Bishop and Church of Rome .

The second Conclusion .

ALL the Apostles received their vniversall power immediately from Christ , and not from Peter at all ; and consequently , their iurisdictions were no lesse ordinarie then Peters was . This to be so , ( though this day much impugned by the Papists , ) prooveth a great popish Doctour Franciscus a Victoria , in these words :

Omnem potestatem quam Apostoli habuerunt , receperunt immediatè Victor . de potest . eccles. relect. 2 conclus. 3. pag. 84. à Christo.

All power which the Apostles had , they received it immediately from Christ .

And in an other place , the said Victoria hath these words :

Lex iniusta Episcopi non obligat , ergo nec Papae . Antecedens est notum , Victor . de potest . Papae , & concilii , relect. 4. pag. 157. & concessum ab omnibus ; & consequentia videtur not a , quia non habet maiorem auctoritatem Papa adinferendum iniuriam , quam Episcopus ; circa ea enim quae sunt sui officij , & in proprios subditos , non minus potest quàm Papa .

The vniust law of the Bishop doth not binde a man , ergo neither doth the vniust lawe of the Pope binde a man . The antecedent is knowne and graunted of all , and the consequence seemeth manifest , because the Pope hath no more auctoritie to doe an iniurie , then hath the Bishop . For in those things which perteine to his office , and to his proper subiects , he can doe as much as the Pope .

Loe , this great learned Papist , who for his learning is reverenced of all Papists in the world , ascribeth no lesse auctoritie to every Bishop in his diocesse , then to the Pope himselfe . Againe , he affirmeth that no bishops authoritie is dependent vpon the Pope , but is immediately from Christ : so that papistrie is still confuted and confounded by it selfe , and that by the best doctours of greatest authoritie , even in the Church of Rome . Iosephus Angles , though otherwise he flatter the Pope and advance his auctoritie , yet hath Gods Spirit enforced him to testifie the same truth . These are his wordes :

Si comparemus B. Petri & aliorum Apostolorum potestatem ad gubernationem Ioseph . Ang. in 4. sent. q. de clavib . diffic , 2. conclus . prima , pag. 6. omnium credentium , tantam alij Apostoli habuerunt potestatem , quantam B. Petrus habuit , it a quod poterant quemlibet Christianum totius orbis , sicut modo Rom. Pont. excommunicare , & in qualibet Ecclesia Episcopos & sacerdotes creare . ratio est , quia omnis potestas B. Petro promissa & tradita , fuit & caeteris Apostolis collata , & hoc sine personarum , loci , vel fori discrimine .

If we compare the power of S. Peter and of the other Apostles , to the government of all the faithfull : other Apostles have even as much power as S. Peter had , so that they could then excommunicate every Christian in the whole world , as the Bishop of Rome doth now , and also make Bishops and Priests in every Church . The reason is , because all power promised and given to S. Peter , was also given to the rest of the Apostles , and that without difference of persons , place , or consistorie .

This is the sentence of fiyer Ioseph , who vnwittingly and vnwillingly Magna est veritas & praevalet , 3. Esdrae 4. 42. ( such is the force of veritie , ) doeth wonderfully advance the trueth , even while he seeketh to oppugne the same .

1 For first , he graunteth that every Apostle had as much auctoritie as S. Peter .

2 Secondly , that every Apostle had then as much auctoritie , as the Pope chalengeth now .

3 Thirdly , that every Apostle had auctoritie from Christ , to create Priests and Bishops every where .

4 Fourthly , that all this their authoritie was given them , without difference of person , place , or consistorie .

O mercifull God , blessed be thy holy Name for ever : such is the maiestie of thy holy Gospell , that the enemies thereof iustly infatuated for their sinnes , doe vnwares even then illustrate thy trueth , when they thinke the most to obscure the same . This I did not see , O God , when I was abandoned from thee : this I nowe behold , O God , when thou of thy mercy hast called me to thee . Graunt , O sweete Father , that all seduced Papistes may behold the same with me , to the glorie of thy holy Name , the honour of thy Church , and the eternall solace of their owne soules . For more then the Popes owne deare doctours doe teach vs , we desire not at the Popes hands . The generall Councels of Constance and Basil , decreed this matter in these manifest tearmes :

Ipsa synodus in spiritu Sancto legitimè congregata generale concilium Const. Conc. Ses. 4. & Basil. Conc. Sess. 2. & 3. faciens , & Ecclesiam militantem representans , potestatem immediatè à Christo habet .

The Synode lawfully assembled in the holy Ghost , making a generall Councell , and representing the Church militant , hath power immediately from Christ .

Thus saith the Councell , and doubtlesse where power commeth immediately from Christ , it can not be derived from the Pope . Thirdly , S. Paul had speciall auctoritie over the Gentiles , and largely as much as Peter , if not more : and consequently , since all Christians now , were Gentiles then : the Pope if he will needes have superioritie over his brethren Bishops , must reduce his succession from S. Paul . For thus saith S. Paul of himselfe : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The Gospell Gal. 2. 7. of the vncircumcision was committed to me , even as the Gospell of circumcision to Peter .

The third Conclusion .

KInges have power coactive over Popes , but Popes have no coactive power over Kings : albeit Popes of late dayes , have not onely excommunicated Princes , but deposed them also . For proofe of this conclusion , many texts of holy Scripture are consonant . King Salomon deposed Abiathar , and placed Sadock in his roome . For so the booke of Kings saith :

Abiathar quoque sacerdoti dixit rex , vade in Anathoth ad agrum tuum , 3. Reg. 2. vers. 27. & 35. & quidem vir mortis es , sed hodie te non interficiam , quia portasti arcam domini dei coram David patre meo , & sustinuisti laborem in omnibus , in quibus laboravit pater meus . eiecit ergo Salomon Abiathar , vt non esset sacerdos domini . & paulò post : & Sadoc sacerdotem posuit pro Abiathar .

Then the King said to Abiathar the priest , goe to Anathoth vnto thine owne farme , for thou art worthie to die , but I will not this day kill thee , because thou barest the Arke of the Lord God before David my father , and because thou hast suffered in all where my father hath beene afflicted . Salomon therefore cast out Abiathar from beeing priest vnto the Lord , and set Sadock the priest in the roome of Abiathar .

King Iosaphat appointed both Ecclesiasticall and secular Magistrates , commanding them strictly to looke vnto their charge . These be the words of holy writ :

In Hierusalem quoque constituit Io saphat Levitas , & sacerdotes , & principes familiarum ex Israel , vt iudicium & causam domini iudicarent 2. Par. 19. 8 , 9. habitatoribus eius . Praecepitque eis dicens : sic agetis in timore domini fidelitèr , & corde perfecto .

King Iosaphat appointed in Hierusalem , Levites and Priests , and Princes of the families of Israel , that they should iudge the iudgement and cause of the Lord to the inhabitants thereof . And he commanded them , saying : Thus shall ye doe in the feare of the Lord , faithfully and with a perfect heart .

And it followeth in these wordes :

Omnem cau sam quae venerit ad vos fratrum vestrorum qui habitant 2. Par. 19. 10. in vrbibus suis , inter cognationem & cognationem , vbicunque quaestio est de lege , de mandato , de caeremonijs , de iustificationibus , ostendite eis vt non peccent in Dominum .

Every cause which shall come vnto you of your brethren which dwell in their cities , betweene kindred and kindred , where soever question is of the law , of commandement , of ceremonies , of iustifications , tell them that they sinne not against the Lord . It followeth thus :

Amarias autem sacerdos & Pontifex vester , in his quae ad deum pertinent , 2. Par. 19. 11. praesidebit : porro Zabadias filius Ismaelqui est dux in domo Iuda , super ea operaerit quae adregis officium pertinent .

Amarias the Priest and your Bishop , shall beare rule in those thinges which perteine to God : and Zabadias sonne of Ismael captaine in the house of Iuda , shall be over those workes which belong to the office of the King .

These are the expresse words of holy Scripture , which I have alleadged at large , because if they be once applied effectually , they can not but proove my opinion fully .

1 First therefore , as the Queenes most excellent Maiestie that nowe is , appointeth Bishops and Priests : so king Iosaphat appointed Priestes and Levites , so king Salomon appointed Sadock .

2 Secondly , as her Maiestie deposeth Priests : so king Salomon deposed Abiathar .

3 Thirdly , as her Maiestie commandeth her Bishops in Englande : to preach the Gospell , to administer the Sacraments , to reforme abuses , and to execute censures Ecclesiasticall according to the Scriptures : so commanded king Iosaphat his Priests in Ierusalem : to decide all controversies arising about the lawe , about commandements , about ceremonies , about iustifications , and to teach his people their duetie therein .

4 Fourthly , as king Iosaphat appointed Amarias ruler in spiritual causes , and Zabadias governour in secular affaires , distinguishing their offices , and limiting their iurisdictions : so doth her Maiestie referre Ecclesiasticall affayres to her cleargie men , and matters of state to her secular lords , neither confounding their functions , nor disabling their persons .

5 Fiftly , as King Iosaphat did neither beare the Arke , nor burne incense , nor offer vp sacrifice , nor initiate his priests ; so neither doth her Maiestie preach the Gospell , administer the Sacraments , consecrate her Bishops , or personally execute any Churchly function . And therefore are the Iesuite Bellarmine his words most absurd , when he saith :

Et iam reipsa Calvinistis in Anglia , mulier quaedam est summus pontifex .

And nowe in very deede , a woman is Pope of the Calvinists in Englande .

Hee might more probably have saide , that a woman was once Pope to Romish Iesuits his brethren . For so much he may read this day , painted vpon the Church walles in Syenna : which in the late repairing of that famous Church , the Bishop would not suffer to be defaced , albeit the Iesuits made such request vnto him . I will omit to speake of king David , king Iosias , king Ezechias , and others ; who all practised like iurisdiction 1. Par. 23. 2. Par. 35. 2. Par. 31. in Ecclesiasticall affaires : one onely text of the Scripture shal be sufficient , with popish glosses vpon the same . Thus therefore is it written by the holy Prophet , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 To thee , to thee alone haue I sinned . Where the gemination Psal. 51. of ( to thee ) after the Hebrew manner and custome , argueth the vehemencie of the subiection and gravitie of the trespasse : that is , David beeing king , sinned onely to the king of all kings , God him selfe . Which Euthimius in his glosse vpon the same words , confirmeth in this manner :

Tibi soli peccavi . cum sim rex & te solum commissorum à me scelerum Euthimius , in psal. 50. iudicem habeam , tibi soli peccasse videor , hoc est , tibi soli iudici subiicior . caeterorum enim omnium ego dominus sum , & ob potentiam meam , licere mihi videntur quaecunque libuerint .

To thee onely have I sinned : because beeing a king , and having thee onely iudge over my trespasses , I seeme to haue sinned to thee only : that is , I am onely subiect to thee , as to my iudge . For I am lord over all others , and in respect of my magnificence , whatsoever doth please me , seemeth to be lawfull for me .

Raynerius Snoygoudanus and divers others , have set downe the like interpretation , vpon this portion of Scripture . The popish glosse vpon the same text , hath these words :

Tibi soli , quia rex omnibus superior , tantum à deo puniendus est . Glossa ordin . in psal. 50.

To thee onely , because the king is above all men , and can onely be punished of God .

Nicolaus Lyranus a man of no small account with the papists , glosseth the said text in this manner :

Tibi solipeccavi , scilicet tanquam iudici & punire potenti . peccaverat Lyranus in psal. 50. enim contra Vriam , & alios occasione huius interfectos . tamen quia erat rex , non habebat iudicem superiorem qui posset eum punire nisi Deum .

To thee onely have I sinned : that is to say , to thee onely as to the iudge and him that can punnish . For he had no we sinned against Vrias and others , whom he caused to be murdered by that occasion : but because he was a King , he had no superiour iudge that could punnish him , save God alone .

What can be more plainly spoken ? for if none but God be superiour to the King ? if none but God can iudge the King ? if none but God can punish the King ? ( all which the Popes owne doctours affirme , then doubtles , can not the Pope depose the King . The King therefore by popish resolution , is greater and above the Pope . Yea , which is wonderful : Thomas Aquinas , who is as it were the platforme and patterne , or Idaea : according to which the Popes of late yeares doe fashion and frame their lawes , and whose doctrine is as the Gospell with the Papists , doth confirme Lyra his exposition in these words :

Tibi soli peccavi : dicit glossa , quodrex non habèt hominem , qui sua fact a Aquinas , 12. quaest. 96. ar. 5. ad 3. diiudicet : sed quantum ad vim directivam legis , princeps subditur legi propria voluntate .

To thee onely have I sinned . the glosse saith , the King hath no man , that can iudge his doings : but yet touching the directive force of the lawe , the Prince is subiect of his owne accord vnto the law .

Which Victoria vttereth wisely and learnedly , in these words :

Leges latae à rep. obligant omnes , ergo etiam sifer antur à rege , obligant Victor . de potest . civili , relect , 3. pag. 120. ipsum regem ; & confirmatur , quia in aristocr atico principatu senatus consulta obligant ipsos senatores auctores illorum : & in populari regimine plebiscit a obligant ipsum populum : ergo similiter , leges regiae obligant ipsum regem . & licet sit voluntarium regi condere legem , tamen non est in voluntate sua non obligari aut obligari , sicut in pactis ; libere enim qui squis paciscitur , pactis tamen tenetur .

Lawes which the common-weale maketh , binde all : therefore if the King make them , they binde him also . And it is confirmed , because in the aristocraticall government , the lawes of the senate binde the fenatours the auctors thereof : and in popular regiment , the decrees of the common people binde the people : ergo in like manner , the kings laws binde the king . And although the king make lawes voluntarie , yet is it not in his will to be bound or vnbound , as in covenants : for every one maketh covenants voluntarily , and yet is every one bound by his covenants .

Ambrose who freeth Kings from all lawes made by man , shall conclude this point . Thus doth he write :

Qui tenentur legibus , audent suum neg are peccatum , de dignantur rogare Ambr. l. de Apolog. David , cap. 4. indulgentiam : quam petebat , qui nullis tenebatur legibus humanis .

They that are bound to lawes , dare denie their sinne , and disdaine to aske forgivenesse : which he desired , that was bound to no law of man .

And againe , he saith :

Rex vtique erat , nullis ipse legibus tenebatur : neque enim vllis adpoenam Ibidem , cap. 10. vocantur legibus , tuti imperij potestate . homini ergo non peccavit , cui non tenebatur obnoxius .

He was in deede a king , he was bound to no lawes : for kings beeing free by the power of Empyre , are not punnished by any lawes . He therefore finned not to man , to whome he was not subiect .

Most impudent therefore and intollerable , is the Popes insolencie : when he exalteth himselfe above Kings and Emperours , threatning them that he can depose them from their scepters and regalties , and dispossesse them of their Empires and dominions . Which for all that , Cardinall Allen is not ashamed to avovch with lying lippes , in the Popes behalfe : in that his disloyall pamphlet , which he published without name in defense of the Seminaries . But such flatterie of feyned titles , a Pope of famous memorie shall confute . Gregorie surnamed the great , himselfe beeing Pope of Rome : at what time as he was appointed by Mauricius the Emperour , to publish a certaine law sent him from the Emperour : did not refuse to accomplish the said Emperours assignment , but acknowledged him by duetie bound to execute his commandement therein : albeit he thought the law in some part : disagreeable to Gods will . This to be so , the Popes owne words shall witnesse , which be these :

Ego quidem iussioni subiectus , eandem legem per diversas terrarum Gregor. lib. 2. epist. exregist . indict . 11. epist. 62. cap. 100. partes transmitti feci : & quia lex ipsa omnipotenti Deo minime concordat , ecce : per suggestionis meae paginam , sereni ssimis dominis nunciavi : vtrobique ergo quae debui exolvi , qui & Imperatori obedientiam praebui , & pro deo quod sensiminime tacui .

I subiect to your commandement , have caused the same law to be sent through diverse parts of the lande : and because the lawe doth not agree with Gods will : behold , I have intimated so much vnto your Maiestie by my epistle : I have therefore discharged my duetie in both respects , as who have yielded my obedience vnto the Emperour , neither concealed what I thought , in Gods behalfe .

These are the Popes words , besides many others in the same epistle , to the like effect . Which being vttered by the chiefest Pope , are most effectuall to proove the subiection of Popes vnto Kings .

1 For first , Pope Gregorie acknowledgeth the Emperour , to be his lord .

2 Secondly , he confesseth him selfe to be the Emperours subiect .

3 Thirdly , he graunteth that he oweth loyall obedience to the Emperour : for which duetie , he durst not but publish the Emperours law , though in some part , it were very rigorous : and that least he should have bin guiltie of distoyaltie towards his Prince .

Now that Romish pontificalitie , and pompe of Poperie , came vp first by beggerly Canonists : who to advance them selves , flattered the Pope , and gave him more then princely titles : the Popes owne deare Doctour , ( who carieth therefore credite on his backe , ) telleth vs , who after he hath rehearsed many lordly titles , and more then royall power , ascribed to the Pope : hath these expresse words ;

Sed glossatores iuris hoc dominium dederunt Papae , cum ipsi essent Victor . de potest . Eccl. relect. 1. sect. 6. p. 39. pauperes rebus & doctrina .

But the glossers of the Popes law , gave this dominion ( and these royall titles ) vnto the Pope , when them selves were blind bayards , and beggerly fellowes .

Thus saith the Popes Doctour : and thus we see , that povertie and ignorance , were the beginning of Pope dome . For by reason of povertie , they flattered and sought to please : and by reason of their ignorance , they avouched many things which they did not vnderstand .

The fourth Conclusion .

THE Pope had no auctoritie to give dominion of the Indians to the King of Spaine , albeit many defend the spanish invasion , by vertue of that donation . The latter part hereof , Victoria sheweth in these wordes :

Secundus titulus qui praetenditur , & quidem vehementer asseritur ad instam possessionem illarum Victor . relect. quinta , de Indis . pag. 188 provinciarum , est exparte summi Pontificis . dicunt enim quod summus Pontifex est Monarcha & etiam temporalis in toto orbe , & per consequens quod potuit constituere Hispaniarum reges principes illorum barbarorum , & it a factum est .

The second title which is pretended , and earnestly affirmed , for the iust possession of those provinces , consisteth in the Popes graunt . For say they , the Pope is a temporall Monarch , even of the whole worlde : and consequently , that he could appoint the Kings of Spaine Princes over those Barbarians , and so it came to passe .

The former part of the conclusion , Aquinas prooveth in these wordes :

Ad Ecclesiam autem non pertinet punire infidelitatem in illis , qui Aquinas 22. quaest. 12. ar. 2. in corp. nunquam fidem susceperunt , secundum illud Apostoli , 1. Cor. 5. quid mihi de his qui foris sunt iudicare ?

But it belongeth not to the Church , to punnish infidelitie in them , who never received the saith , according to that saying of the Apostle ; What have I to doe to iudge of those , that be not in the Church .

Dominicus Soto is of the same opinion , whose words are these : Soto in 4. dist. 5. ar. 10. in med. art.

Ad hoc autem respondetur , in primis Pontificem neque concessisse , imò vero neque ( vt cum omni reverentia & obedientia de sanctissimo Christi vicario loquar , ) concedere potuisse eorum suorumve honorum dominium , quasi dominium in eos ipse haberet .

But to this I answer , ( be it spoken with all reverence and obedience to the most holy Vicar of Christ ) that neither the Pope did graunt , yea neither could he graunt vnto the King of Spaine , dominion over those Indians or their goods : as though himselfe had dominion over them .

It followeth in the same Soto :

Lex fidei dominium rerum ab infidelibus non aufert , quod sibi natur a concessit .

The law of faith doth not take away dominion of possessions from infidels , which nature hath graunted them .

Victoria accordeth to Aquinas and Soto , in these words : Victor . in relect. 5. de Indis , pag. 193.

Ex quo patet , quodnec iste titulus est idoneus contrabarbaros , vel quia Papa dederit provincias illas tanquam dominus absolute , vel quia non recognoscent dominium Papae .

Whereby it is plaine , that neither this title is sufficient against the barbarians : either because the Pope gave those Provinces , as beeing absolute lord thereof : or for that they doe not recognize , the Popes authoritie .

Iosephus Angles likewise saith :

Hinc neque poterit alicui regi Christiano potestatem dare , vt sibi Indorum Iosep. Angles , de sacram . ord. 518. regna v surpet ; non enim est orbis temporalis dominus .

For this cause he can not give any Christian king auctoritie , to vsurpe the kingdomes of the Indians to himselfe : for he is not the temporall lord of the world .

By which testimonies it is cleare , that the Pope could not give to the Spanish King any iust title over the Indians , because he could not give that which himselfe had not . Yet ●hust Emperours hold his bridle , and Kings be his footestoole , if they will .

The Corollarie .

FIrst therefore , since all the Apostles were equall with Peter in power , authoritie , and iurisdiction : secondly , since all the Apostles received their power immediately from Christ : thirdly , since all the Apostles had ordinarie calling and iurisdiction , as well as Peter had : fourthly , since Kings have power coactive over Popes , and not Popes over Kings : fiftly , since the Popes pretended power , is controlled by his owne popish doctours : I conclude , that it is a sufficient motive for me to renounce the Romish religion , as false , erroneous , and pernicious doctrine .

Thus much of the fift Motive .

The VII . CHAP. Of popish Purgatorie , with circumstances thereto pertaining .

THE Papistes dreaming vpon mans iustification by his owne good deedes , and consequently imagining no glorification before condigne satisfaction for evil deeds : have invented a purgation satisfactorie in the life to come , that so such as depart this life without complete satisfaction : may accomplish that which wanteth , in their purging fire . For confutation whereof , I put down conclusions .

The first Conclusion .

EVery one in what state he dieth , remaineth in the same world without end . For probation of this conclusion , Ecclesiastes writeth in this manner :

Siceciderit lignum ad Austrum , aut ad Aquilonem , in Eccles. 11. 3 , 4. quocunque loco ceciderit , ibi erit .

If woode shall fall to the South , or to the North ; in what place soever it shall fall , there shall it be .

Christ himselfe confirmeth the same , in these expresse words :

Et ibunt hi in supplicium aeternum , iusti autem in vitam aeternam . Matt. 25. 46.

And these shall goe to eternall punishment , but the iust to life everlasting .

And in an other place , he hath these words :

Beati mortui qui in domino moriuntur , amodo iam dicit spiritus vt à laboribus requie scant suis. Apoc. 14. 13.

Blessed are the dead which dye in the Lord , for from henceforth saith the spirit , They shall rest from their labours . Which saying S. Cyprian explicateth in most manifest tearmes . Qualem te invenit Deus cum vocat , talem pariter & iudicat . Cypr. in serm. de mortalit . circa medium

As God findeth the when he calleth , so doeth he iudge thee . And in another place hee hath these most excellent and golden wordes :

Hortamur , inquit , dum facultas adest , dum adhuc aliquid de seculo superest , deo satis facere , & ad verae religionis candidam lucem de profundo tenebrosae superstitionis emergere .

Et paullò pòst ,

Quum istinc excessum fuerit , nullusiam locus poenitentiae est , nullus satisfactionis effectus . Hic vita aut amittitur , aut tenetur , hic saluti aeternae cultu dei & fructu fidei providetur . Nec quisquam aut peccatis retardetur aut annis , quo minus veniat ad consequendam salutem . In isto adhuc mundo manenti , poenitentia nulla sera est : patet adindulgentiam aditus , quaerentibus atque intelligentibus veritatem facilis accessus est .

We exhort , saith he , to satisfie God while we may , while wee are in this worlde , and to come from the depth of darke superstition to the bright light of true religion . When wee shall goe hence , there is no place of repentance , no effect of satisfaction . Here life is eyther lost or wonne , here provision is made for eternall life , by the service of God and fruite of faith . No man is hindred through his sinnes or yeres , but that he may attaine salvation . While one is this worlde , no repentance is to late : the gate is open to pardon , the accesse is easie to such as seeke and understand the truth .

Saint Ambrose writeth in this maner :

Qui enim hic non accipit remissionem peccatorum , illic non erit . Non erit autem , quia adaeternam vitam non poterat pervenire , quid Ambr. tom , i. lib. de bono mortis , cap. 2. vita aeternaest remissio peccatorum : ideoque dicit ( David ) remitte mihi ( peccata ) vt refrigerer , priusquam abeam .

He that receiveth not remission of sinnes here , shall not come there : and hee shall not be there , because he can not come to eternall life , for that eternall life is remission of finnes .

And therefore saith David , Forgiue me my sinnes , that I may be refreshed before I goe hence .

Saint Hierome hath these wordes :

Dum estis in hoc seculo , hortor vos agere poenitentiam . Confitemini Hier. in Psal. 105. ergo Domino , quoniam in isto tantum seculo misericors est . Hic misereri potest poenitenti , quia ibi iudex est , non est misericors . Hic misericors est , ibi iudex est . hic porrigit manum cadenti , ibi sedet iudex .

While you are in this worlde , I exhort you to doe penance . Confesse therefore unto the Lorde , because he is mercifull in this world onely . Here he can shew mercie to the penitent : there because he is iudge , he is not mercifull . here he is mercifull , there he is iudge : here hee reacheth his hand to him that falleth , there he sitteth iudge .

Againe , the said Saint Hierome writeth thus in another place :

Obscure licet docemur , per hanc sententiolam novum dogma quod Hier. tom. 9. ad Gal. cap. 6. latitat : dum in praesenti seculo sumus , sive orationibus , sive consilijs invicem posse adiuvari . Cum autem ad tribunal Christi venerimus , non Iob , non Daniel , non Noe , rogare possepro quoquam , sedvnumquenque portare suum onus .

Wee are taught here though obscurely , a newe doctrine that is hidde : that while wee are in this worlde , one may helpe an other , eyther by his prayer or counsell . But when we shall come to the tribunall seat of Christ , then neither Iob , nor Daniel , nor Noe , can make intercession for any man , but every one must beare his owne burden .

Augustine is of the same iudgement in many places of his workes :

Tuus certe dies vltimus , longe abesse nonpotest . Adhunc te praepara : qualis enim exieris de hac vita , talis redderis illi vitae , Aug. in Psal. 36. conc. 1.

The last day doubtlesse can not bee farre hence : prepare thy selfe for it . For as thou shalt depart out of this life , so shalt thou bee restored to that life .

Againe , in another place :

Quod autem dicit adealoca in quibus torquentur impij , iustos etiam sivelint non posse transire : quid aliud significat , nisipost hanc vitam ita receptis in carcere , vt inde non exeant donec reddant novissimum quadrantem , Aug. in quaest. evang. q. 38. to . 4. pag. 249. per incommut abilitatem divinae sententiae , nullum auxilium misericordiae posse praeberi à iustis , etiamsi velint illud praebere .

In that hee saieth , to those places in which the wicked are tormented , the iust can not come though they woulde , what other thing doeth hee signifie , but the immutabilitie of Gods sentence to be such , as the iust , though most willing , can yeild no helpe of mercie after this life to those that be so in prison , as they can not get out till they pay the last farthing .

Againe , in an other place :

Ille autem iudex novit quantam vnicuique sit daturus gloriam , qui in hac vita per misericordiam gratis iustificando praevenit , quos ille per iustitiam glorificare dispo suit . tempus vero acquirendi vitam aeternam Aug. de fide ad Petrum , cap. 3. circa medium . in istatantum vita deus hominibus dedit , vbi voluit etiam poenitentiam esse fructuo sam.

That iudge knewe howe much glorie he would give to every one , who prevented by iustifying freely in this life through mercie , whome he disposed to glorifie in the other by iustice but time to attaine eternall life God graunted to men in this life onely , where he would have penance to be of force .

The second Conclusion .

CHRISTES bloode is the true and onely purgatorie for mans sinnes , as well quoad poenam , as quoad culpam : that is , both concerning the sinne , and punishment due for the same . This conclusion S. Paul maketh plaine , writing thus to the Hebrewes :

Qui cum sit splendor gloriae & figura substantiae eius , portan sque omnia verbo virtutis suae , purgationem peccatorum faciens , sedet ad dexter ammaiestatis in excelsis . Hebr. 1. 2 , 3.

Who beeing the brightnes of his glorie , and the figure of his substance , and susteining all things by the word of his power : did by him selfe purge our sinnes , and sitteth on the right hand of maiestie on high .

And in an other place , he saith thus :

In quo habemus redemptionem & remissionem peccatorum . Coloss. 1. 16.

In whome wee have redemption and remission of our sinnes .

Againe , in an other place :

Hi sunt qui venerunt de tribulatione magna , & laverunt stolas suas , & dealbaverunt eas in sanguine agni . Apoc , 7. 24.

These are they that came from great tribulation , and washed their stoles , and made them white in the bloode of the lambe .

Againe in an other place :

Sanguis Iesu Christi , emundat nos ab omni peccato . 1. Ioh. 1. 8.

The blood of Iesus Christ , doth purge vs from all sinne .

Againe , in an other place :

Is qui non nover at peccatum , peccatum pronobis fecit , vt nos efficeremur iustitia dei in ipso . 2. Cor. 5. 21.

He that knew not sinne , suffered paine due for sinne for vs , that we might be made the iustice of God in him .

Againe .

Ego sum , ego sum ipse , qui deleo iniquitates tuas propter me . Esai . c. 43. v. 25

I , even I am he , that blot out thine iniquities ( not for thy deserts , but for mine owne sake .

Againe in another place :

Ipse vulneratus est propter iniquitates nostras , attritus est propter Esai . c. 23. v. 5 scelera nostra .

He was wounded for our iniquiries , hee was torne in peeces for our offences .

Againe in another place :

Christus nos redemit de maledicto legis , factus pro nobis male dictum . Gal. c. 3. v. 13.

Christ redeemed vs from the curse of the Law , being a curse for vs .

Neither will it helpe the papistes to answere , that these textes of scripture are vnderstood onelie of the guilt of sinne , and not of the punishment due for the same .

1 For first , no scripture maketh that distinction between the guilt of sinne & punishment correspondent to the same .

2 Secondly , no ancient writer did ever so expound such textes of scripture .

3 Thirdly , because their owne doctor Aquinas avoucheth our redeemer to haue suffered not onely for the guilt of our sinnes , but also for the punishment due vnto the same .

These be his words :

Christus dedit maximum exemplum poenitentibus , dum non pro peccato proprio , sed pro peccatis aliorum voluit poenam subire . Aquinas in part. 3 , q. 15. ar. 1. ad. 5.

Christ gaue an exceeding great example to penitent sinners , while his pleasure was to susteine punishment , not for his owne sin , ( which was none at all , ) but for the sinnes of others .

And Saint Augustine writing vpon the Psalmes hath these words :

Ergo apud te est propitiatio , nam-sinon esset apuate propitiatio , siiudex solum esse velles , & misericors esse nolles , siobservares omnes iniquitates Aug. in ps. 129. to 8. pag. 1036. nostras , & quaereres eas quid sustineret ? quis ante te staret & diceret innocens sum ? quis staret in iudicio tuo ? spes ergo vna est , quoapud te est propitiatio .

Therefore with thee is mercie : for if there were not mercie with thee , if thou wouldest onely be our iudge , and not shew vs mercie , if thou wouldest looke into our iniquities , and seeke them , who were able to abide it ? who could stand before thee , and say , I am innocent ? who could stand in thy iudgement ? Therefore there is one onlie hope , because with thee mercie is to be found .

And the same Saint Augustine in another place , hath yet more plaine words :

Dominus noster Iesus Christus mori venit , peccare non venit , communicando nobiscum sine culpapaenam , & culpam solvit & paenam .

Our Lord Iesus ( saith saint Augustine ) came to die , he came not to sinne , communicating paine with vs without sinne , he loosed both Aug. ser. 141. de tempore to . 10 the sinne and paine of sinne .

4 Fourthly , because it would followe thereuppon , that Christes workes were verie vnperfect : and yet doth the scripture say :

Dei perfecta sunt opera . Deut. 32. v. 4.

The workes of God are perfect .

But doubtlesse , hee wrought not mans redemption perfectlie , if mans satisfaction must concurre to the perfection thereof : and yet concurre it must perforce if another purgation be established in purgatorie fire , besides that purgation which Christes bloud hath wrought .

5 Fiftly , because Christes satisfaction otherwise had bene in vaine . For if we can satisfy for our selves , or by the help of our neighbors in purgatorie fire : then did Christ in vaine satisfy for vs vpon the Crosse : then did not Christ loose both the sinne & paine of sinne , as Saint Augustine avoucheth .

6 Sixtly , because our satisfaction speaking of the best , is not , nor can be infinite : and consequently , cannot make compensation for infinite transgression .

For as Aquinas saith :

Peccatum contra Deum admissum , quandam infinit atem habet ex infinitate Aquinas 3. p. quaest. 1. ar. 2. ad 2. divinae maiestatis tanto enim offensa est gravior , quanto maior est ille in quem delinquitur .

Sinne committed against God is infinite , by reason of his infinite Maiestie : For so much is the offence greater , by how much he is greater against whom we sinne .

7 Seventhly , because it is flatly against the opinions of the holy fathers . Thus saith Saint Augustine :

Primum locum fides cabolicorū divina auctoritate credit , regum coelerum : Aug. l. 5. hypognost , vltra med. sermo . 14. de verb. apost. l. 1. c. 28. de peccatorum merit & remis . secundum gehennam , vbi omnis apost at a vel a fide Christi alienus , aeterna supplicia experietur : tertium penitus ignoramus , imo nec in scripturis sanctis inveniemus .

The faith of Catholikes by Gods auctoritie , beleeueth the first place to be the kingdom of heaven : the second place to be hell , wher euery apostate or infidell shall bee punished euerlastingly : the third place we are vtterly ignorant of neither shall we find it in the holy scriptures .

which assertion saint Augustine doth often inculcate , in sundrie of his bookes . Saint Hierome likewise teacheth vs , that after the separation of the soule from the bodie , there is no resting place , but either heaven or hell . These are his words :

Quum anima vinculis laxata corporis , volandi quo velit , sive quo iure Hier. in c. 9. Amos prope med. capitis . compellitur , habuerit libertatem : aut adinferna ducetur , de quibus scriptum est : in inferno quis confitebitur tibi ? aut certe adcoelestia sublevabitur .

When the soule shall bee leused from corporall bondes , and shall have liberte to goe whither it will , or whither it is compelled to goe : either it shall bee brought to the infernall spirites , of whom it is written , ïn hell who will confesse vnto thee ? or doubtlesse it shall be exalted to heaven aboue . To conclude , their famous bishop and holy martyr Roffensis , confessing the late originall of popish pardons , among other reasons , yeldeth this for one :

Quarum prima est , quodolim non erat vsque adeo ecclesiae notum purgatorium . Imo Graecis inquit , adhunc vsque diem non est creditum . Roffensis apud Domin . Soto in 4. sent. dist. 21. q. 1. art. 3

whereof the first reason is , that in old time , purgatorie was not so well knowen vnto the church . yea saith he ; the Greekes do not to this day beleeue it .

And doubtlesse , if there were anie purgatorie besides Christs passion , the thiefe that lived wickedly to the last houre , should have had his part therein ; who yet went incontinently to paradise , as saith Luc. c. 23. v. 43. the holie scripture .

The third Conclusion .

AFter this life is neither place to merit , demerit , or satisfaction . This conclusion is proved out of Ecclesiasticus , where it is written . Ante obitum tuum operare iustitiam , qui a non est apud inferos invenire Eccles. c. 14. v. 17. cibum .

Before thy death , worke iustice , because there is no reliefe to be found among the dead .

Correspondent hereunto , is this saying of Aquinas :

Dicendum , quod mereri & demereri pertinent ad statum viae : vnde bona in Aquinas 22. q. 13. ar , 4. ad . 2. & 1. p. q. 62. ar. 9. corpor . viatoribus sunt meritoria , mala vero demeritoria . in beatis autem bona non sunt meritoria , sed pertinentia ad eorum beatitudinis premium , & sic mala in damnatis non sunt demeritoria , sed pertinent ad damnationis poenam .

we must answere , that to merit & demerit , perteine to the state of the way : wherefore , good workes are meritorious to suche as be viatores , and liue in this world : and likewise euill workes demeritorious .

But in the saintes of heaven good workes are not meritorious , but appertaine to the reward of their beatitude .

And in like manner euill workes in the damned are not demeritorious , but perteine to the paine of their damnation .

Dominicus Soto commenting vpon the maister of sentences , holdeth the selfe same opinion . For which cause saint Paul exhorteth Dominic . Soto in 4. dist. 19 quaest. 3. ar. 1 , ad arg. 1. vs to doe good , dum tempus habemus , while wee haue time .

This the preacher confirmeth in these words :

Viventes sciunt quod morientur , & mortui nesciunt quicquam , & non est eis amplius merces , in oblivione enim est memoria eorum . Gal. 6. v. 10. Eccle. c. 9. v , 5 ,

The living know that they must die , and the dead know nothing at all , neither haue they henceforth a rewarde , for their memorie is forgotten .

Vppon which wordes saint Hierome hath this glosse :

Viventes metu mortis possunt bona operaperpetrare , mortui uero nihil Hier. in 9. cap. eclesiastes . valent adid adijcere quod semel secum tulere de vita . Sed & dilectio eorum , & odium , & aemulatio , & omne quod in seculo habere potuerunt , mortis finitur adventu : nec iuste quippe possunt agere , nec peccare , nec virtutes adijcere , nec vitia .

The living may doe good woorkes for feare of death : but the dead can ad nothing to that , which they once tooke with them out of this life . Their loue also and their hatred , their emulation , and what soeuer they could haue in this world , all is ended with death . For they can neither doe well nor sinne , neither addevice nor vertue .

All which , Saint Cyprian comprised in these fewe golden words : Cypria . contr. Demetr. in fine

Quumistine excessum fuerit , nullus iam locus paenitentiae est , uullus satisfactionis effectus .

When we shall depart out of this life , there will be no place to penance , no effect of satisfaction .

Saint Augustine teacheth the course of Gods iustice to be such , as wee must either attaine remission of our sinnes in this world or never to expect the same .

These are his wordes :

Morum porro corrigendorum , uullus alius quam in hac vita locus : nam post hanc quisque idhabebit , quod in hac sibimet conquisierit . Aug. epist. 54 tom. 2. in initio .

There is no other place but this life to reforme our manners : For after this life everie one shall have that , which hee purchased for himselfe in this life .

many other like sayinges the said holie father hath to the like effect and purpose : which I now let passe with silence , thinking that sufficient which is alreadie said hereof .

Most miserable therefore are the soules in popish purgatorie , as who by popish doctrine can neither merite nor satisfie for their sinnes .

For if soules in purgatorie can satisfy or merit , then can they also demerite , ( because the selfe same reason holdeth in both alike , ) and if they can demerite , they can also sinne mortally , and so perish eternallie , contrarie to popish doctrine .

Again , if any mercie can be found after this life : the reason made by saint Paul to the Corinthians which was grounded vpon the chiefest misterie of our Christian faith is doubtlesse of no force at all : to wit , when hee concludeth of the faith vpon Christ his resurrection from the dead .

Thus standeth the Apostles discourse : they that die in the faith of Christ , are either saved or damned : who if they be saved , then is Infra cap. 9. per totum . Christ risen againe , and become a true saviour : but if they be damned : then doubtlesse is Christ not risen againe , neither become a true saviour . Now to confesse a thirde place , where soules remaine neither saved or damned , but in a perplexe manner , that indeed may stand with popish doctrine , but is flatte against Saint Paules discourse .

Againe , to hold a third place doth overthrow another of Saint Paules reasons , when he affirmeth the being in this bodie , to keepe the faithfull from Christ .

For if popish purgatorie be admitted , the soules suffering there shall be as well absent from Christes presence , as when they were in 2. Cor. 5. v. 7. 8. Christes bodie .

But perhaps , saint Paul knew not how to conclude his purpose , or at least was not in love with papistrie . Yet the papistes will say , that it is verie common with the fathers to pray for the dead .

To this I say , that in verie deede it cannot be denied , but that sundrie of the fathers have both praied themselues for the dead , and haue also approved the praiers of others to the like end . But this will neither establish the popish purgatorie , nor their manner of praying for the dead .

Which obiection , because it seemeth to carrie a great maiestie with it , and indeede seduceth many a one , ( as which is plainly set downe in verie expresse termes , in many places of the auncient writers , ) I purpose a litle to stand vpon it , nothing doubting but to satisfy the indifferent reader therewith through the power of God , so he will yeeld attentiue eares vnto my words .

1 I therefore say first , ( as is proved elswhere in this treatise , ) that 1. Cor. c. 15. v. 17. 18. what writer so euer affirmeth any doctrine , contrarie to that which is taught in the holy scriptures : he who soeuer he be , must be reiected , and his doctrine in that point contemned .

Which thing I doe not barely say , but I haue prooved the same out of the doctrine of the fathers , by the flat and expresse wordes of the fathers themselues . peruse the ninth chapter , of credit to be giuen to writers .

2 I say secondly , that it is a seemely , good , and godly maner , to pray for the dead : so our hearts bee rightly disposed , and our praiers framed accordingly .

As for example : when it is said of some friend departed out of this life , God grant him a ioyfull resurrection : which is the most orderly and plainest forme , of praying for the dead .

3 I say thirdly , if one say God have mercie vpon the soule , being wel instructed for the true sense thereof : it is not to be reproued , though the other phrase and maner of praying , ought rather to be vsed : especially in these daies , when the latter kinde is commonly abused . for albeit the holie and ancient fathers , when they prayed for rest & mercie to the dead , vnderstoode nothing els but the resurrection of the bodie , and the complement that redoundeth to the soule by vnion of the same : yet haue the papistes taught , and this day teach the people to vnderstand therby , the mitigation of purgatorie pains : which the soules of the dead enioy ( as they groslie imagine , ) either by praiers of the faithfull , or by masses , trentals , and diriges , or by the popes pardons . So that the evill of this maner of praying , consisteth not in the phrase and praier it selfe : but in the erronius affection of the partie that so praieth .

For the better vnderstanding whereof , we must obserue :

1 First , that it is lawfull to pray for such things , as are verie certaine : but not yet accomplished or brought to passe .

And consequently , that it is lawfull to pray for the resurrection of the bodie : as also that the soules in the second advent may be vnited againe to the bodies : that so the faithfull may in complete maner , be made partakers of the vision beatificall .

This observation is manifest by that praier which our saviour himselfe praied : whose actions , as writeth the apostle , are our instructions .

For our Lord Iesus praied for the salvation of his elect , who neither 1 Pet. 2. v. 22. shall nor could perish by any possibilitie .

That he praied for them , is manifest in these wordes :

Non pro mundo rogo , sedpro his quos dedisti mihi , quia tui sunt . Pater Iohn . c. 17. v. 9. 12. sancte , seruaeos in nomine tuo , quos dedisti mihi .

I pray not for the world , but for those whom thou hast giuen me , because they are thine . holy father , keepe them in thy name , whom thou hast giuen me . Yea , the verie elect are commaunded to praye for their salvation , because that is one of the petitions in the Lords prayer , which appertaineth to all , especially to the elect .

And that the elect cannot perish , is euident by this testimonie of the holie gospel :

It a vt in errorem inducantur ( sifieri potest ) etiam electi : Mat. c. 24. v. 24

So that the verie elect should be seduced , if it were possible .

2 wee must obserue secondly , that in them writinges of the fathers , sinne is often taken for the corruption and mortalitie of the bodie : as the papistes themselves doe ever in their romish pardons , vnderstand by sinne the paine due for sinne .

which observations well remembred , all obiections out of the fathers , touching praying for the dead , may bee answered with all facilitie . For first , when the ancient churches offered vp their sacrifices of thankes giving , and prayers for the dead :

2 And secondly , when the fathers doe desire eternall rest vnto the dead : they desire nothing lesse , then that such souls may be delivered out of purgatorie , or haue remission of their sinnes .

which thing I will proue , by two verie sound foundations .

1 The one , because such prayers or oblations were made for those , who ( not only as the fathers beleeued , but euen as the papistes themselves confesse ) were then in heaven , where they neither needed nor could be relieved , by such praiers or oblations .

2 The other , because the fathers haue ackowledged so much , by expresse wordes in their writings .

1 The former foundation is evident in the liturgie of S. Chrisostom , Chrysost. in liturg . prope finem . to . 5. p. 1377. who there offered his sacrifice of thankes giuing , for the prophets , apostles , martyrs , , and for our blessed ladie the holie virgin Marie . whom all I am well assured , the papistes will confesse to haue beene in heauen , long afore saint Chrysostome was borne .

2 The second foundation is plainly confessed by saint Ambrose , who in his funerall orations for the emperours Theodosius and Valentinianus with his brother Satyrus : both confesseth them to possesse eternall rest in heaven , and neverthelesse praieth for eternall rest vnto them .

which words , though they seeme to implie manifest contradiction : yet are they no lesse exact and sound , then godlie and easie to be vnderstood : if my rehearsed observations be well marked . For though their soules were in eternall blisse , that is , in heaven : yet neither were their bodies then , neither are they now , neither shall they be , vntill the second advent of our redeemer , in that eternal rest .

Which rest that Valentinianus , Thedosius ; and Satyrus may enioy after the day of dome in complete maner : that is , in soule and bodie vnited in perpetuall vnion : Sainte Ambrose prayed so instantly .

Now for thy better instruction and satisfaction , ( gentle Reader , ) I will alleage Saint Amhrose wordes , as himselfe hath vttered them .

Of his brother Satirus he saith thus :

Tibi nunc omnipotens Deus innoxiam commendo animam , tibi hostiam meam affero : cape propitius ac serenus fraternum munus , sacrificium In oratione funebri pro Satyro , to . 3. in fine . sacerdotis .

To thee now , O almightie God , I commend his innocent soule : to thee I offer my oblation , accept favourably my brotherly present , the sacrifice of thy priest .

Of Theodosius he saith thus :

Da requiem perfectam servo tuo Theodosio , requiem illam quam preparasti In oratione funeb. pro Theod. to . 3. p. 52. sanctis tuis .

Giue perfect rest to thy seruant Theodosius , that rest which thou hast prepared for thy saintes .

Of Valentinianus he saith thus : Ambr. de obitu Valent. p. 12. to . 3.

Nulla dies vos silentio preteribit , nulla inhonoratos vos mea transibit oratio , nulla nox non donatos aliqua precium mearum contextione transcurret . omnibus vos oblationibus frequentabo .

No day shall passe with silence , none of mine orations shall passe without your honour , no night shall slide away without some prayer of mine for you . I will frequent you with all oblations .

Thus we see plainly , that Saint Ambrose both offered sacrifice of lawde , and prayed for Valentinianus , Theodosius , and Satirus being dead .

Let vs now proceed a litle further .

Thus saith saint Ambrose of Satyrus :

Intravit in regnum coelorum , quoniam credidit Dei verbo .

Hee is entred into Heaven , because hee beleeved the word of Ambt. vbi supra de sing . God .

Thus saith he of Theodosius :

Manet ergo in lumine Theodosius , & sanctorum caetibus gloriatur . fruitur Augustae memoriae Theodosius luce perpetua .

Theodosius therefore abideth in light , and in the glorie and fellowship of Saints . Theodosius of famous memory , enioyeth perpetuall light .

Thus hee saith of Valentinianus :

Creaimus quia ascendit a de serto , hoc est , ex hoc arido & inculto loco adillas florulentas delectationes , vbi cum fratre coniunctus aeternae vitae fruitur voluptate .

Let vs beleeue , that he is ascended from the desert : that is , from this drie and vntilled place to those florishing delectations , wherin the fellowship of his brother hee enioyeth the pleasure of eternall life .

These wordes are plaine , and neede no glosse . Saint Ambrose then beleeved , that Valentinianus , Theodosius , and Satyrus were in heaven , and enioied eternall rest : and neverthelesse , even then prayed for their eternall rest . But doubtlesse his praiers had beene both vaine and foolish if he should haue praied for that vnto them , which they had and enioyed alreadie . Hee therefore praied , ( as my observations declare , ) not for the rest and blisse of the soules , which them possessed eternall rest and blisse : but that the bodies also may bee pertakers of that place and rest , which they wanted them , and shall vntill the day of dome .

And for the better confirmation of this mine assertion , saint Ambrose doth in expresse words so expound himselfe :

For thus he writeth :

Te quae so summe Deus , vt charissimos iuvenes matura resurrectione Ambrosius vbi sup. resuscites . & immaturum hunc vitae istius cur sum matura resurrectione compenses .

O high and mightie God , I beseech thee to raise vp most deare yong youthes with mature resurrection , and to recompence the vnripe course of this their life , with mature and ripe resurrection .

Loe here in plaine and briefe tearmes , the compendious explication Let this be wel noted . of that popish obiection , and doubt , which so troubleth and seduceth many a one .

And so Saint Ambrose his prayer for the dead , was even this and no other : God give them a ioyfull resurrection .

The fourth Conclusion .

IF popish purgatorie were admitted to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : yet would it follow by a necessarie consequent , that the soules tormented there should perish everlastingly .

This conclusion is thus proved .

There is no salvation to be expected out of the church , as witnesseth their great councell of Lateran , and the holie fathers accord thereunto . But soules boiling in purgatorie papisticall , bee neither in the church triumphant , because there is no neede of purgation , neither in the church militant , because there is place for merite and satisfaction : ergo they be out of the church : And consequently without the state of salvation : and in the state of eternall damnation .

And that the best learned papistes stand in doubt of their salvation , it cannot with right reason be denied . For in their Masses of Requiem , the priestes are commaunded to pray in these expresse words :

Ne absorbeat eas tartarus : In missa requiem pro defunctis .

That hell swallow not them vp and devoure them .

And doubtlesse , if they bee assured of their salvation : it is a vaine and ridiculous thing to pray , that they be not swallowed vp of hell : And consequently , their holie Masse is farced with a bundell of vanities . Neither wil it helpe the adversarie to say , that though the soules in their purgatorie can not satisfy for themselves : Yet may the living satisfy for them , which is of as much force , as if they did satisfy for themselves . For as the transgression is personall , so must the satisfaction also bee .

The reason hereof is evident , because to accept ones satisfaction for another : may well stand with acceptation or mercie , but never with iustice .

For which iustice notwithstanding , popish purgatorie was invented , and this day is defended : as their reverend professor of divinity Dominicus Soto , plainly testifyeth in these words :

Respondetur , quod licet tunc moriens satisfacere nequeat , culpa sua fuit , quod tempus adid antea non elegit : & ideo poena quae per contritionem Soto in 4. dist. 19. q. 2. ar. 5. in fine . nonfuerit ei dimissa , in purgatorio est luenda : vt ratio divinae iustitiae servetur . I answere ,

That although he that dieth , can not satisfy for his sins : yet was it his owne default , because he chose not before time for it : And therfore , the punishment which was not remitted by contrition and confession , must be punished in purgatorie : that the order of Gods iustice may be observed .

The 5. Conclusion .

IT is euident even by the opinion of great papistes , that manie soules in purgatorie shall abide there for ever : and yet is that flat against popish religion .

This conclusion shall bee manifest , if I prove three pointes .

1 First , that everie sinne is mortall .

2 Secondlie , that no mortall sinne can be remitted or forgiven in popish purgatorie .

3 Thirdly , that many depart out of this world , not having their venial sinnes ( of the papists so tearmed ) before remitted , or forgiven .

For first , if everie sinne bee mortall : and secondly , if no mortall sinne be forgiven in purgatorie : and thirdly , if sundrie be in purgatorie , whose sinnes be not all forgiven : it must needes follow by a necessarie sequel , that such persons must continue in purgatorie eternallie , because they cannot come from thence vntill their sinnes be remitted wholy .

1 First therefore , that euerie sinne is mortall , is confessed by three great papistes : that is to say , Roffensis , Gersonus , and Michael Baius .

For these three confesse plainlie , that everie sinne is mortall of it owne nature , and onely veniall through Gods mercifull acceptation : and therefore may it be iustly punished everlastinglie .

Roffensis writing against Luther , hath these expresse words . Roffensis art. 32. advers. Luther . pag. 328.

Quod peccatum veniale solum ex Dei misericordia veniale sit , in hoc tecum sentio .

That a veniall sinne is onely veniall through the mercie of God ( & not of it owne nature , ) therein doe I agree vnto you .

Loe , my Lord of Rochester confesseth plainlie , that euerie sinne is mortall of it owne nature .

And Ioannes Gerson sometime chanceler of Paris , that famous vniuersitie , though otherwise a great papist , can not denie this veritie : for these are his words .

Nulla offensa Dei est venialis de se , nisitantum modo per respectum ad divinam misericordiam , qui nonvult de facto quamlibet offensam imputare Ioan. Gers. de vita spirituali , lect. 1. p. 3. in 1. corollar . ad mortem , cum illud posset iustissime . Et ita concluditur , quod peccatum mortale & veniale in esse tali , non distinguuntur intrinsece & essentialiter , sed solum per respectum ad divinam gratiam , quae peccatum istud imputat ad poenam mortis , & aliud non .

No offence of God is veniall of it owne nature , but onely in respect of Gods mercie , who will not de facto , impute euerie offence to death , although he might most iustlie doe it .

And so I conclude , that mortal and veniall sinnes as such , are not distinguished intrinsecallie , and essentiallie : but onelie in respect of Gods grace , which assigneth this sinne to the paine of death , and not the other .

Manie other sentences to the like effect the said Gerson hath , but these may suffice to content anie reasonable mind .

Other papistes are of the same opinion in verie deed , though they do not disclose their mindes in such manifest tearmes .

Thus writeth our father Iesuit Bellarminus :

Respondeo , omne peccatum esse contra legem Dei non positivam sedaeternam , vt Aug. recte docet . omnis enim iusta lex siue a Deo , sive ab Bellar. de Rom. Pontif. cap. 21. homine detur , ab aeterna dei lege derivatur : est enim aeterna lex , vt malum sit violare regulam .

I answere , that everie sinne is against the lawe of God , not positiue , but eternall , as Augustine rightly teacheth . For euerie iust law , whether it be made by God or by man , is derived from the law of God eternall . For the lawe eternall is , that it is sinue to transgresse the rule .

And this is the common opinion , as I haue proved out of Iosephus Angles .

Neither will it helpe the papistes to say as the Thomistes doe : that veniall sins are praeter non contra legem , besides the law , but not against Legendus est Ioseph . Ang. sup. cap. 7. ar. s the law .

1 First , because saint Augustine defineth sinne generallie to be a gainst the law of God , writing in this manner :

Peccatum est dictum , vel factum , vel concupitum , contra legem aeternam Aug. l. 22. c. 27. contra faustum . dei .

Sinne is a saying , or doing , or coveting , against Gods eternall lawe .

Secondly , because as Iosephus Angles their owne doctor saith : everie venial sinne is against right reason , and to doe against right reason , Ioseph . Angl. in 4. sent. part. 3. p. 215. is to doe against the law of nature , which commaundeth not to depart from the rule of right reason .

3 Thirdly , because we must give an accompt of euerie idle word in the general day of iudgement , as Christ himselfe telleth vs : & for no-other end doubtlesse must this accompt be made , but onely because Mat. 12. v. 36. This reason convinceth doubtles . everie idle word is against the law of God .

This the papistes can never denie , and yet must they likewise confesse , that idle wordes bee those sinnes , which they tearme venialles : and consequently that veniall sinnes be against the lawe of God .

Secondly , that no mortall sinne can be forgiven in purgatorie , is confessed of all papistes without contradiction .

Thus writeth Bellarminus :

Manet vltima sententia vera & catholica , purgatorium pro ijs tantum esse , qui cum venialib . culpis moriuntur . & rur sum pro illis qui Bellar. lib. 2. de purgat . c. 1. in fine . decedunt cum reatupaenae , culpis iam remissis .

The true and catholike opinion remaineth , that purgatorie is only for those , that die with veniall sinnes : and againe , for those that die with the guilt of sinne , after their sinnes bee forgiven .

And with Bellarminus doe all other papistes agree , that such as die in mortall sinne , goe incontinently to hel .

Thirdly , that sundrie having venial sinnes abide the paines of purgatorie , appeareth by Bellarminus his wordes before alleaged , and by Dominicus So to in these wordes :

Qui dixerit verbum contra spiritum sanctum , non remittetur ei in hoc seculo , neque in futuro . Vbi Gregorius lib. 4. di alogorum , adnotavit aliqua Soto in 4. s. dist. 19. q. 3. leuia peccata remitti in futuro seculo , per ignem purgationis .

He that shall blaspheme the holie Ghost , shall neither be forgiven in this world , neither in the wosld to come .

In which place , Gregorius pope of Rome , noted certaine light sinnes to be forgiven in the world to come , by the fire of purgation . Idem habeturd . 25. can . qualis .

And their Aquinas saith thus .

Secundum enim quod peccata venialia sunt maioris vel minoris adhaerentiae vel gravitatis , citius vel tardius per ignem purgantur .

For veniall sinnes are purged by fire sooner or latter , according to A quini 12. q. 89 , ar , 2. ad. 4. their greater or lesser adherence or gravitie .

And for a full accomplishment of this conclusion , Iosephus Angles vttereth the great perplexitie of papistes , concerning this their purgative imagination .

These are his words :

Quo igitur modo remittuntur ( venialia ) in purgatorio ? varij sunt modi dicendi . Scotus dicit in instanti mortis , idest , in primo non esse hominis , Ioseph . Ang. in 4. senten . de sacr. poenit . pag. 219. propter merita quae homo habuit in vita : Dur andus dicit remitti quoad culpam in purgatorio , propter displicentiam quam habent illic animae venialium , cum sint in charitate . Soto asserit remitti quoad culpam in purgatorio , propter actum chariiatis & continuam patientiam , quam dum cruciantur , habent .

How then are veniall sinnes forgiven in purgatorie ? diverse hold diversly . Scotus saith , they are forgiven in the instant of death : that is , when man first beginneth not to be , by reason of his merits in his life time .

Durand saith , the fault is remitted in purgatorie , for the displicence of venials , which the soules haue in that place : and that because they be in charity . Soto saith , the sinne is remitted in purgatorie , for the act of charitie and continuall patience , which they have in ther torments . Whom will not this discordant theologie , vtterly disswade from papistrie .

The sixt Conclusion .

THe booke of Machabees , ( which is the sole and onely foundation of popish purgatorie , ) is of no force at all to establish the same . This conclusion shal be evidently prooved , when I shall effectually disproove the authoritie of the said booke of Machabees , wherewith many have a long time beene most miserably seduced . Marke therefore my discourse herein .

To prove that the 2. book of Machabees , ( out of which , prayer and sacrifice for the dead , and consequently purgatory is gathered , ) is not Canonicall , that is , not penned by the assistance of the holy ghost , I say first , that it is not in the canon of the Hebrewes , neither 1 did the Iewes or Hebrewes at any time repute it , as a part of holy & divine scripture . This S. Hierome witnesseth in these wordes :

Sicut ergo Iudith , & Tobiae , & Machabaeorum libros legit quidem Ecclesia , sedinter Canonicas scripturas non recipit , sic & haec duo volumina legit ad aedificationem plebis , non ad authoritatem Ecclesiasticorum Hier. in epist , ad Chromatium & Heliodorum , de lib. Solomonis . dogmatum confirmandam .

As therefore the Church readeth the bookes of Iudith , & of Toby , and of the Machabees , but receiveth them not amongst the Canonicall scriptures , so doth it read also these 2. volumes for edification of the people , but not to confirme any Ecclesiasticall doctrine . S. Cyprian hath the very same wordes in effect , in Symb. expositione .

S. Augustine doth testifie the same , when he thus writeth : Cyprian . in expos. Symb. Aug. contra 2. Gaudentii epist. lib. 2. cap. 23. tom. 7.

Hanc scripturam quae appellatur Machabaeorum , non habent Iudaei sicut legem , & prophetas , & Psalmos , quibus dominus testimonium perhibet tanquam testibus suis : dicens : oportebat impleri omnia , quae scripta sunt in lege , & Prophetis , & in Psalmis de me . Sedrecepta est ab Ecclesia non inutiliter , si sobriè legatur , vel audiatur : maximè , propter illos Machabaeos , qui pro Dei lege sicut veri martyres , à per secutoribus tam indigna atque horrenda perpessi sunt .

This scripture which is of the Machabees , the Iewes repute not as they do the law , the Prophets , & Psalmes , to which the Lord gave testimonie as to his witnesses , saying : It behoved all things to be fulfilled , which are written in the law , in the Prophets , and Psalmes of me : but it is received of the Church not without profite , if it bee read or heard soberly : especially , for those Machabees , who for the lawe of God as true martyrs , suffred of their persecutors so unworthy & horrible torments . And their owne deare fryer Bryton telleth vs , that neither is it knowne who was the author of these bookes , neither did Bryto in Prolog . Mach. the east Church ever receive them . I say secondly , that this second booke ( out of which purgatorie is collected , ) was never in Hebrew : and consequently , never authenticall among the Iewes . I say thirdly , 2 that many things found & affirmed in the bookes of Machabees , 3 proove the same to be of no credit at all . For first , those for whome Iudas offred sacrifice & prayer , could not be holpen therwith : because as 1 the text recordeth , they perished for their secretidolatry : & so saith the Glosse also . and consequently , Iudas erred grosly in praying and sacrificing for them , and the author of the booke likewise in commending Iudas his fact . wherupon it followeth necessarily , that the writer was not directed by the holy ghost : because he concluded prayer for the dead , upon a notorious known fact condemned by the scriptures . Secondly , this booke saith , that the Iewes were led captives into Persia : but they were translated indeed , not into Persia but into Babylon , as their 2 owne Lyranus doth testifie . Thirdly , the second book saith , that Iudas with 2. Mac. 1. 19. others wrote their epistle to Aristobolus in the 188 yere , but the first book 3 affirmeth Iudas to be dead in the yere 152 , so that he must perforce write 2. Mach. 1. his epistle 36 yeres after his death . Fourthly , the first book saith , that Antiochus 1. Mach. 9. died in Babylon in his bed for sorow : but the second book avoucheth , 4 1. Mach. 6. that he was slaine in the temple of Nannea . Fiftly , because the author of 2. Mach. 1. the books of Machabes desireth pardon , if any thing be done amisse . These 5 be his words . Si bene & ut historiae competit , hoc et ipse velim : si autem minus 2. Mach. 15. dignè , concedendumest mihi . If I haue done well and as is decent for the historie , that is my desire : but if not worthily , I must craue pardon . And 2. Mach. 14. 37. doubtlesse , he that writeth by the direction of the holy ghost , needeth no pardon at all . Sixtly , the wilfull murder of Razias is there commended , which commendation can not proceed from the holy ghost . Seventhly , 6 the authour of the Macchabees doeth onely conclude praying 7 for the dead , because Iudas offered sacrifice for the dead . Which general illation vpon a particuler fact , is not good in popish maner of proceeding . For as their Maxime saith , which is true indeede :

Privilegium paucorum , non facit legem communem .

The privilege of a fewe , can not establish a generall law : neither will it helpe the papistes to say , that saint Augustine and others alleaged this booke . For so saint Paul alleaged the testimonies of Tit. cap. 1. 12. 1. Cor. 15. 33. Acts 17. 28. Ethnickes , Epimenides , Menander , and Aratus : and popish divines alleage now and then Esops Fables .

But in what maner & to what end S. Augustine alleaged this book , I have shewed out of Augustine alreadie . Neither yet will it helpe to say , ( which some repute for a great argument ) that this booke is in the corps of the Bible . For so is the fourth booke of Esdras within the corps of the bible : & yet doe the papistes themselves repute it , no better then a fable . yea , which is more to be noted : they will not haue the last end of the Lords praier , to be canonicall : albeit it be found in the greeke originall , and placed in the corpse of the bible .

For the great popish linguist Benedictus Arias Montanus , telleth Arias Mont. in cap. 6. Mat. vers. 13. the reader in his observation vpon that place , that it is not of the text though he can not denie it , to be in the greeke & first originall .

To conclude , neither did Iudas pray himselfe , neither did he will others to pray for remission of sinnes unto the dead : neither is it flatly so said in the Greeke copie , neither did hee offer sacrifice for the sinnes of the dead , but for the resurrection of the body , vnderstanding by sinne the death and corruption of the bodie , which proceedeth of sinne and followeth the same . Which my interpretation may be gathered out of these wordes of the text it selfe :

Bene & religiose de resurrectione cogitans .

Thinking well and religiously of the dead . 2. Mach. 12. 43.

And therefore is the illation of the popish latine translation , so highly commended and strictly commanded by the synod of Trent , vaine , frivolous , and foolish . He that penned the storie , hath without all rime and reason infarced the same : because no such conclusion can be truly gathered , of Iudas his oblation and fact .

The Corollarie .

FIrst therefore , since there is no purgatorie but Christs blood .

Secondly , since after this life there is no place for merite or satisfaction .

Thirdly , since the booke of Machabees is not Canonicall : I conclude , that it is a sufficient motive for me to renounce the Romish religion , as false , erroneous , and pernicious doctrine .

Thus much of the sixt Motive .

The VIII . CHAP. Of dissention amongest the Papistes .

ALthough nothing is more common with the Papistes , then to charge protestants with dissention : yet is it their owne peculiar badge , as will appeare by due examination thereof .

The first article of dissention .

THe first erection of the English seminarie at Rome , began with dissention , betweene the students on the one part , and Master Morice the Welsh-man on the other part . This Morice was appointed the rectour of the seminarie , with whome tooke part doctor Lewes an other Welsh-man , ( who was Arch-deacon to the Arch-bishop of Cambrey , and referendarie to the Pope at that time , ) and also Cardinall Morone then the protectour of the English nation .

With the scholers tooke part , the close and politike Iesuites , who would seeme to doe nothing in the matter openly , but in deede did all in all secretly . For the space of some daies , ( in which time the matter was hotely handled on both sides , daily sutes being made , and supplications exhibited unto his holinesse , ) the Cardinall prevailed , and the pope discharged the schollers . But the Iesuites laboured so forcibly ( & yet covertly : ) that within three daies , ( notwithstanding all the means that the Cardinall did and could make , ) the schollers were againe restored to their places . For Toledo the Iesuite was commaunded by the generall of their societie , to fall prostrate This Toledo was pope Gregories preacher , & adviser in al important Ecclesiasticall causes . on his knees before the popes holinesse , and there to make a pitifull lamentation for the overthrowe of England . that is forsooth , that now were reiected the finest wittes , the most towarde youthes , the seed of poperie , and the onely hope of the English nation : who now exiled for zeale in religion , and come to be his popish vassals : must either be trained up in papistrie after the Iesuiticall maner , or els should England never be reclaimed world without end .

Which sweete narration , no sooner sounded in the popes eares : but he commanded the schollers , to be received into the Colledge againe . And shortly after by Iesuiticall pollicie , Master Morice was officiperda , and a Iesuite made rectour in his place .

This dissention still continueth in that seminarie , as in which have bene foure or five ( to speake of the least , ) notorious combattes or endeavours betweene the rectour and the students : who should expulse ech other . And sometime the rectour hath so prevailed by pollicie , that some fewe haue bene dismissed : and other-somtime the generall of the Iesuites hath bin glad to change the rector , so to appease the dissention .

The like agreement is , amongst the papistes at home here in England : for I pray you , did not their holy confessor M. Sherewood , even in the time of his bondes for poperie , murder his brother papist in the towre of London ? I wote he did . Did not olde Sir Iohn in the kidcote at Yorke so agree with Comberforth the priest , that they would never keepe companie the one with the other : though living both in one little prison , and imprisoned for the selfe same cause ? it was so , my selfe was testis oculatus . Did not Wright , Fletcher , and Comberforth , imprisoned all together in the blockehouses at Hull upon Kingstone , agree in deviding their contributions which were right large ones , euen as theeves agree in deviding their spoyles and robberies ? Their mutuall contumelies filled the eares of countrey-papistes , their writings were lamented of the readers .

Let Padley , Norlees , and Haversiege say , if it be not so .

What holy amitie is betweene the Iesuite Mushe , and other seminarie-priestes , Brodell , Dakins , Butler , and others his brother priestes will witnesse with me .

And that ye may knowe in one worde the perfection of the English Romish seminarie , you must vnderstand , that by the Iesuites their advise , the students in their supplications to the pope in their great conflict with the Cardinall , promised that they woulde all be romish priests , for the conversion of England to his Romish religion .

Which offer and promise was verie plausible in the popes eares .

For the better confirmation of which promise , all the schollers were shortly after called to their corporall oathes .

All which was wrought and contrived , by the politikes the Iesuites : some fewe schollers onely acquainted with the promise and oath , vntill the verie instant in which they did sweare .

Which oth as it was ungodlily made , so is it and will be ungodlily perfourmed , so long as that colledge can stand , by all probabilitie .

I say by all probabilitie , because I haue great reason so to thinke : though I can not as a God , divine of future contingents .

That it is vngodlily perfourmed , too much experience sheweth by so many seminaries sent daily in multitudes , oddely and disloyally into this land .

The like experience we haue in Iohn Gower , who so long resisted the Iesuites in refusing to bee made priest , and at length was made against his will for feare : as also in Humfrey Maxfielde and Thomas Newell verie proper schollers for their time , who staying in the seminarie untill they were urged to be priestes , were at the last expulsed because they would not be priestes . But now to dissentions of more importance .

The second Article .

BEllarminus auoucheth , that it neither is nor ever was lawfull since Christes time , for Bishoppes , Priestes , or Deacons , to marrie after taking of their orders : as which saieth Bellar. lib. 1. de clericis ca. 19. hee , is prohibited by the apostolique law .

But their Canon law telleth us another tale , for thus is it written in their owne decrees :

Cum ergo ex sacerdotibus nati in summos pontifices supra legantur esse promoti , non sunt intelligendi de fornicatione , sed de Dist. 56. cap. cenomanēsē . legitimis coniugijs nati : quae sacerdotibus ante prohibitionem vbique licita erant , & in Orient ali Ecclesia vsque holie eis licere probantur .

When therefore , wee reade that they are promoted to the popedome , who were the sonnes of Priestes : wee must not understande that such were bastardes , but borne in lawfull wedlocke and legitimate : which marriages were lawful for priestes everie where before the prohibition : and in the east church they are approoved to be lawfull vntill this day .

And in other place of the saide Canon-lawe wee are tolde of many popes that were priests sonnes : to wit , Bonifacius , Agapitus , Dist. 56. cap. Osius . Theodorus , Sylverius , Foelix , Deusdedit , and others .

The third article .

COncerning veniall sinnes , howe they are remitted in purgatorie : the dissention is such and so great , as of the schoole-men eache one differeth from other .

Scotus saith , they are forgiven in the instant of death : that is , when man beginneth first not to be , by reason of his merites Ioseph . Ang. in 4. sent. de sacrament . poenit . p. 219. in his life time .

Durandus sayeth , they are forgiven for the displiecence of venials , which the soules haue in that place : and that because they are in charitie .

So to sayeth , the sinne is remitted in purgatorie , for the acte of charitie , and continuall patience , which the soules haue in their tormentes .

The like dissention is about their pardons , as is said alreadie .

The fourth article .

NAvarre telleth vs , that wee are onely bounde to confesse our mortall and great sinnes ; and that a papist comming to their sacramentall confession , may confesse some , and conceale other Navarr . ca. 21. n. 34. in ench . some .

These are his wordes :

Hoc praeceptum non includit venialia , etiam si mixta sint mortalibus . Quibus consequens est posse quem si velit , confesso uno peccato veniali alterum tacere .

This precept doth not include veniall sinnes , albeit they be mingled with mortals . whereupon it followeth , that the penitent may if he list , confesse one veniall and conceale another . Thus Navarre . To which I adde : that by this doctrine , the penitent may dissemble egregiously in confession , and deceive his ghostly father : and yet not sinne at all .

But the famous popish Chancellour of Paris Iohannes Gersonus , telleth another tale . Thus he writeth :

Omne peccatum pro quanto est offensa Dei & contra legem eius aeternam , est de sua conditione & indignitate mortiferum , secundum rigorem Gerso . de vita spirituali , lect. 1. circa medium part. 3. iustitiae , & à vita gloriae separativum . Ratio est , quoniam omnis offensa in Deum , potest iustè ab ipso iudice deo puniri poena mortis t●n temporalis quàm aeternae , imò annihilationis poena . est igitur de se mortifera . assumptum deducitur ex hoc , quod nulla poenâ talis est ita mala , quàm mala est ipsa offen sa . Et ex alio : quia potius toleranda esset omnis mors paenalis & annihilatio , quàm committenda esset quantumlibet parva offensa in deum , da oppositum , iam offensa Dei licitè fieri deberet in casu .

Every sinne in that it is an offense against God and his eternall lawe , is mortall of it owne condition and indignitie according to the rigour of ivstice , and devideth us from the life of glorie . The reason is , because God may iustly punish every offense done against him , as well with eternall as temporall death , and with the mult of annihilation . It is therefore mortall of it owne nature .

The assumption is gathered of this , for that no such punishment is so evill as the offense . as also because every penall death , and annihilation both : ought rather to be tolerated , then the least sinne to be committed : Graunt the contrarie , and in some case sinne shall be done lawfully , and be no sinne at all .

Thus saith Gerson , and this is a true , learned , and comfortable saying . whereof more shal be said hereafter .

The fift Article .

NAvarre saith , that one may both denie in word and upon his oth , that which the iudge requireth of him : so he equivocate , and make his owne sense unto himselfe : but their lerned doctour Navar. in enchir. cap. 18. n. 61. cap. 25. n. 43. Genesius Sepulveda , telleth him it may not be so . Yet all our politikes , our Iesuites I would say , holde with Navarre . Yea , the Iesuites will now and then by equivocation , denie them selves to bee Christians : as their deare brother Iohn Mushe confesseth , in his answere to my addition . whose wordes Irehearsed at large , in my counterblast against him and his adherents .

The sixt Article .

ALL the Romish Iesuites and other papistes now adaies avouch obstinately , that matrimonie is a sacrament , and conferreth grace ex opere operato : but their owne Durandus and Gaufridus , affirme boldly the contrary .

Durand hath these expresse wordes :

Praeter duo praedicta , sunt alia duo circa matrimonium , Durand . in 4. sent. dist. 26. q. 3. circa quae sine periculo haeresis , licitum est contraria opinari : quorum unum est theologicum , videlicet , vtrum in matrimonio confer atur gratia ex opere operato , sicut in aliis sacramentis novaelegis . Secundum est logicum , videlicet , vtrum matrimonium habeat plenam vnivocationem cum alijs sacramentis .

Besides these two , there bee other two things to bee considered in matrimonie , wherein we may without daunger of heresie thinke the contrary . The one is theological , to wit , if in matrimony be conferred grace ex opere operato , as in other sacraments of the new law . The other is logicall , to wit , if matrimony be a sacrament properly and univocally so called . And Durandus avoucheth Gaufridus with other Canonists , to be of his opinion . So then , matrimony neither giueth grace , nor yet is properly a sacrament .

THE SEAVENTH ARTICLE of their Dissention .

SYlvester Prieras hath these words :

Papa est imperatore maior dignitate , plus quàm aurum plumho . Sylvest. de papa num. 10.

The pope doth more excell the Emperour in dignitie then gold excelleth leade .

Againe he saith thus

Donavit Constantinus papae in vener ationem & recognitionem Dominij , administrationem temporalem imperij , & eandem immediatè Papa conceait imperatori in vsum , & stipendium officij , pro gubernatione & defensione pacifica ecclesiae .

The Emperour Constantine gave the pope temporall administration of the Empire , in token of his reverence and homage : and the pope gaue the Emperour the same againe , as the stipend of his service , for his peaceable protection of the church .

And a litle after he hath these wordes :

Vnde dico , quod de plenitudine potestatis ex causa rationabili , potest omnes leges civiles evertere , & alias condere : nisi in quantum spectant ad Sylvest. de papa num. 14. ius naturale aut divinum , nec imperator cum omnibus legibus & populis Christianis possent contra eius voluntatem quicquam statuere .

Where vpon I saie , that of the fulnes of power vpon reasonable cause , the pope may dissolve all the ciuill lawes , and make others : neither can the emperor with all lawes and consent of Christendom determine anie one iote against his mind .

Archidiaconus and Augustinus de Ancona , are of the selfe same opinion with Sylvester . But other papists are ashamed now thus to hold : and therfore write sharply against this opinion .

Bellarminus saith thus :

Christus vt homo dum in terris vixit , non accepit , nec voluit vllum temporale dominium : summus autem Pontifex Christi vicarius Bellar. li. 5. de Rom. pont. c. 4. A. est , & Christum nobis represent at qualis erat dum hîc inter homines vlveret . Igitur summus Pontifex vt Christi vicarius , at que adeo vt summus Pontifex est , nullum habet temporale dominium .

Christ as man while he lived on earth , neither had nor would haue any temporal dominion : but the pope is Christes viear , and representeth Christ to vs , in such sort as he lived here among men : therefore the pope as Christes vicar , and consequently as pope , hath no temporal dominion . Victoria hath these words :

Potest as temporalis non dependet a summo pontifice , sicut aliae potestates Victor . test . ecclesiae pag. 38. spirituales inferiores . Et paulo post : licèt assertores alterius partis communiter dicunt , quòd papa instituit omnem potestatem temporalem , tanquam delegatam & subor dinatam sibi , & quod ipse constituit Constantinum imperatorem : sedtotum hoc est fictitium & sine quacunque probabilitate , nec innititur vel ratione , vel testimonijs , vel scripturae , vel saltem alicuius expatribus , vel verè theologis , sed glossatores iuris hoc dominium de derunt papae , cum ipsiessent pauperes rebus & doctrina .

Temporall power doth not depend vpon the pope as inferiour spiritual powers doe : although others of the other part commonly say , that the pope ordeined all temporall power , as delegate and subordinate to himselfe , and that he made Constantine emperoure . But al this is a meere fable , and voide of all probabilitie , neither hath it any ground , either of reason , or of scripture , or of ancient fathers , or good deuine . yet the glosses of the canons gaue the pope this preheminence , Loe , ignorance and pouertie are the advancers of popedome . because themselues were beggerlie followes and vnlearned . Behold here the liuely originall of popedome , euen by the testimonie of the best learned popish doctor .

The eight article of Dissention .

THe papistes this day do constantly hold and teach , as a necessarie doctrine of faith : that there be veniall sinnes which doe not dissolve the amitie betweene God and man : because they are not ( say they ) contra but praeter legem dei . which distinction Thomas Aquinas vttereth verie plainly in these words :

Peccatum veniale dicitur peccatum secundùm rationem imperfectam , & in ordine ad peccatum mortale , sicut accidens dicitur ens in ordine ad substantiam secundum Aquinas 12. q. 88. ar. 1. ad 1. imperfectam rationem entis : non enim est contra legem . quia venialiter peccans non facit quod lex prohibet , nec praetermittit ia , ad quod lex per praeceptum obligat , sedfacit praeter legem , quia non observat modum rationis quam lex intendit ,

A venial sin is termed sin , after an vnperfect maner , & way to a mortal sin , euen as accidens is called ens in order to substantia , after an vnperfect reason of ens . For it is not against the law : because hee that sinneth venially , doth not that which the lawe forbiddeth , neither doth omit that to which the law by precept doth oblige , but doth besides the law , because it doth not observe the maner of reason which the law intendeth . But this opinion is sharply reproved , and flatly confuted , by many learned papistes . For Michael Baius apud Bellar. Mich. Baius apud Bellar. de purgator . l. 2. cap. 4. Ioannes Gerson de vita spirituali , lect. 1. circa med. & Roffensis artic. 32. cont. Luther , affirme , that every sin is mortall of it owne nature & therefore may iustly be punished eternally . Durandus proueth by manie reasons , that euerie sin is against the law of God . Ioannes Gerson & Almain Apud Navar. prelud . 7. num. 16. hold the same . For thus speaketh Ioseph . Angl. of them .

Tertia opinio est Gerso . & Almaini asserentium venialia & mortalia non differre ex natura rei , sed tantum ex divina misericordia , eo Ioseph . Ang. in 2. s. d. 37. diffic. 6 , quod placuit divinae maiestati imputare ad paenam aeternam mortale , veniale autem ad temporalem . vtrumque tamen ex natura sua , cum sit in Deum , esse dignum poena aeterna .

The third opinion is Gersons and Almains , affirming that veniall and mortall sinnes do not differ in the nature of the thing , but only Gerson . part. 3. de vita spiritualilect . 1. by the mercie of God : in that it pleased the maiestie of God , to assigne eternall paine for the one , and temporall for the other . For both of them deserve eternall paine of their owne nature , because they are against God ,

And in another place , the same Iosephus writeth in this manner .

Durandus tamen & alij permulti hanc sententiam impugnant , affirmantes Idem Ioseph . vbi supr , diffic . peccata venialia esse contra mandata : & haec opinio , videtur modò in scholis communior .

But Durand and many others impugne this opinion , auouching veniall sinnes to be against the commaundement : and this opinion now adaies , seemeth to be more common in the scholes . where note The popish doctrine is mutable . See the 1. c. & 4. concl . by the way out of the word ( modo now adaies , ) the mutabilitie of tomish religion .

THE NINTH ARTICLE . of Dissention .

THe councell of Trent , Thomas Aquinas , Bellarminus , and manie other papistes , affirme matrimonie to be properlie a sacrament of the new testament , and to conferre grace .

But Durand denieth it , either to give grace , or to be properlie a sacrament . Durand . in 4. d. 26. quest. 3.

So Alphonsus a Castro , and Petrus a Soto , denie it to bee properlie a sacrament of the new Iawe . Apud . Bellar. l. 1. de matr . c. 6.

And Melchior Canus , having sundrie others of his opinion , ( as he saith , ) holdeth matrimonie to be a sacrament , yet not everie matrimonie to be so : but only that matrimonie , which is celebrated a ministro Canus de locis l. 8. c. 5. fol. 246. ecclesiastico sacris et solennibus verbis : by the minister of the church in sacred and solemne words .

The like dissention is among Papistes , about the matter and forme of the said sacrament . For Iosephus Angles reciteth fiue severall opinions , Ioseph . Ang. in 4. s. de matri . ar. 4. diffi . 1. for and concerning this one point of popish doctrine .

And Melchior Canus beholdeth such varietie in this matter , as he reputeth him a mad man , that wil beleeve their sayings . whose words for better credite sake , are these : Canus de locis lib. 8. cap. 5 , p , 245.

Lege magistrum . D. Tho. Scotum , Bonav . Richard . Palud . Durand . caetero sque scholae theologos , & nisi statim eorum pendentes ac vacillantes animos deprehenderis , tum vero me aut stultum , aut temerarium iudicato . Nam & cum quaerunt an matrimonium conferat gratiam , id quod maxime eo loco finiendum erat , non definiunt tamen : sed in his referunt quae in hominum opinione sunt posita . In materia item & forma huius sacramenti statuenda , adeo sunt inconstantes & varij , adeo incerti & ambigui , vt ineptus futurus sit , qui in tanta illorum varietate & discrepantia , rem aliquam certam , constantem , exploratam conetar efficere .

Read the master , S. Thomas Bonaventure , Richardus , Paludanus , Durandus , and other schoole divines : & if by and by thou doest not perceiue their wavering and doubtfull mindes , then iudge me either a foole or a rash fellow . For when they enquire if matrimonie confer grace , that which was especially to be defined , that define they not at all , but onely tell what others thinke therein : and in determining the matter and forme of this sacrament , they are so unconstant and various , so uncerten and ambiguous : that he may be deemed a foole , who in such their variety and dissent , will establish any constant doctrine . Here gentle reader , thou maiest behold the dissention of papistes , even in their sacraments and matters mostimportant .

The tenth Article of dissention .

PAnormitanus , Abulensis , Gerson , Almaine , Cusanus , with all the fathers of the counsell assembled at Constance , affirme every generall councell to be aboue the Pope , as I haue proved in the 4. chapter and third conclusion : But all our Dominicanes , Iesuites , and seminaries , doe with open mouthes avouch the contrarie , as their writings Let not the Papists hence forth boast of their unitie . and experience this day teacheth vs .

The eleventh article of dissension .

THe Iesuites and seminaries tell us , that the Church consisteth in those popes , who sit by materiall succession in Peters chaire at Rome : how badde soever their lives be , and how erroneous soever be their private opinions : but their owne great doctour Nich. Lyranus , doth sharpely impugne that their sottish assertion : telling them that many popes have forsaken the christian faith and become atheists , & therefore that the church doth not consist in the materiall succession of men , but in the faith of Peter and doctrine which he preached . Reade the place & mark the words , for they are most evident .

Read his words in the third chapter , and fourth conclusion .

The like dissention is amongst papists , about the popes dispensation in matrimonio ratonon consummato , as is alreadie prooved in the fifth chapter : read and peruse the chapter .

The twelfth Article of dissention .

MAny papists , as Aquinas , Richardus , Paludanus , Marsilius , pope Gregorie , & all his canonists do hold , that a simple priest by vertue vide Bellar. & Ios. Ang. de sacram . confir . of the popes dispensation , may lawfully and effectually minister their sacrament of confirmation .

Which opinion Covarruvias recordeth and iustifieth in these wordes :

Tertio probatur simplicem sacer dotem posse ex Rom. pontificis dispensatione , sacramentum hoc confirmationis ministrare , auctoritate D. Gregorij Covar . tom. 2. l. 1. c. 10. pa. 24. de sacr. consir . qui permittit & vere concedit licentiam presbyteris , ubi desunt Episcopi ministrandi sacramentum confirmationis : quod si fieri iure non posset , vir doctissimus & sanctissimus minime permisisset .

It is prooved thirdly , that a simple priest may vpon the popes grant , administer this sacrament of confirmation by S. Gregories authoritie , who permitteth and indeed giveth license unto priestes where bishops want , to doe the same .

But his opinion and practise is stoutly impugned by other great vide Covarr . Ios. & Bellar. de sacr. confir . papistes , to wit , Bonaventura , Alphonsus , Durandus , Scotus , Maior , and pope Hadrian , who all avouch that pope Gregorie was a man and therefore might erre , and erred indeed egregiously , what greater and more important dissention can be then this ? for confirmation is a sacrament with the papistes .

The thirteenth article of dissention .

ALbertus Magnus , Thomas Aquinas , Ioannes Maior , Bonaventura , Almain , Richardus , and other papistes affirme , that every vide Bellarm. & Ios. Ang. of their 7. orders is a sacrament . Whereupon I might inferre right consequently , that the papistes have by iustnumber , 13. sacraments in all .

But their Durand doeth reiect this common opinion , as foolish and improbable . Yea , Victoria , Iosephus Angles , Caietanus , and Petrus Lombardus their master of sentences , are no small patrones of Durandus his opinion .

Iosephus Anglus writeth thus :

Non est erroneum affirmare cum Dur ando , solam or dinationem sacerdotis Ios. Ang. de sacram . ord. 2. diffic. 3. esse sacramentum ordinis , reliquas vero ordinationes sacramentalia esse , quia Ecclesia hactenus non declaravit oppositum , neque eius opinio scripturae sacrae & sanctorum auctoritatibus contradicit .

It is not erroneous to affirme with Durande that onely priesthood is a sacrament , and that the sixe other are meere sacramentals , because the Church hitherto hath not declared the contrarie , neither is this opinion contrary to holy scripture , or to the doctrine of the fathers . Victoria hath these wordes :

Sienim aliqui ordines non sunt iuris divini ut certo constat deminoribus : non est dubitandum , quin collatio illorum committi possit non Episcopo . Victor . de potest ecclesiae , relect. 2. p. 90.

For if some orders be not de iure divino , as it is certen of the lesser orders : there is no doubt but the collation thereof may be committed to him that is no bishop .

And in another place the said Victoria saith thus :

Opinio Durandi & Caietani est probabilissima , scilicet quod solum sacerdotium est sacramentum , vel saltem quod quatuor minores non Victor . de sacramento . ord. 119. sunt sacramentum .

The opinion of Durand and Caietane is most probable , to witte , that onely priesthood is a sacrament , or at the least , that the foure lesser orders are not a sacrament . And a little after he telleth us , that pope Vrbanus and Innocentius are of the same opinion .

These be his wordes :

Innocentius vir doctissimus , allegans Vrbanum papam dicit : Vrbanus ait quod solum presbyteratus & diaconatus sunt sacri ordines , & Victor . ubi su-pra . quodilli solum leguntur fuisse in primitiva Ecclesia .

Innocentius a very learned pope affirmeth with pope Vrbane , that onely priesthood and deaconship are holy orders , and that they only were in the primitiue Church .

The fourteenth article of dissention .

COvarruvias having alledged many writers touching the exemption of Clergie-men from secular iudgements , hath these wordes : Covarr . tom. 2. cap. 3. pract. quaest.

Quorum omnium ea est concors sententia , quodhaec clericorum exemptio sit omnino iuris divini , cut per humanam legem derogari non possit .

Who all hold this opinion constantly , that this exemption of Clerkes is wholly of the law divine : from which , mans lawe can not derogate . Yet as saith the said Covarruvias in the same place , the contrary opinion is defended of many other papistes : to wit , of Aquinas , Medina , Alciatus , Innocentius and others : so doubtfull is their popish doctrine . The like dissention is about the conception of our Lady : for the pope and his Iesuites hold , that she was conceived without sinne , and therefore doe they celebrate the day of her conception : Aquinas in 3. part . q. 27. ar. 2. ad. 3. but Aquinas ( whose docttine sundry popes have confitmed ) defendeth constantly the contrary opinion . And all Thomistes take part with him , some few excepted .

The fifteenth article of dissention .

IT is a constant position with the papistes , as which is lately defined bytheir councell of Trent , that no man knoweth himselfe to be in the favour of God : & yet doth their religious bishop Amb. Catharinus , oppose him selfe with tooth & naile against the same : as appeareth evidently to such as list to read them , by the bitter invective treatises betwene Dominicus Soto & him , concerning morall good acts . The Scotistes hold , that we can keepe all the commandements , quoad substantiam operis : the Thomistes say , wee can doe some , but not all : their great schooleman Gregorius holdes , that we can doe none at all .

The sixteenth Article of dissention .

THat the Emperour Constantine was baptised at Rome by Sylvester then bishop there , is constantly affirmed by Damasus , Nicholaus , vide Canum de locis , lib. 11. cap. 5. p. 320. Clemens , Thomas , Platina , Marianus , Sabellicus : yea , Nicephorus avoucheth it to be so certen , as every one may thinke it , and securely beleeue it . yet is this opinion sharply impugned , by many others with them deemed papistes : Hieronymus , Eusebius , Socrates , Argumentum ad hominem . Theodoritus , Zozomenus , Cassiodorus , and Pomponius .

The seventeenth article of dissension .

THe pope and his Iesuites tell vs , that in the eucharist , the substance of bread is transsubstantiated into the bodie of Christ , so as accidents remaine there without their subiects : but my L. Abbot their Rupertus saith , that Christ is personally bread in hypostaticall vnion by force of consecration , even as he is personally man Apud Bellar. lib. 3. de euch. cap. 11. by incarnation .

The eighteenth article of dissention .

THe pope and his Cardinals with the troupes of Iesuites , tell vs , that private Masse is lawfull , and that the priest may devoure De consecr. dist. secunda , cap. peracta . d. 1. c. omnes , & can. 10. apostolorum . vp all himselfe : but apostolicall canons appoint all to communicate , or els to be driven out of the congregation : and pope Calixtus affirmeth the very same .

The ninteenth article of dissention .

POpish dissention touching the production of a substance , out of the accidents which papistes imagine , to remaine without Ios. Ang. in 4 art. vlt. de accid . euchar . subiectes in the eucharist : is incredible . Innocentius holdeth one opinion : Aquinas two , the one repugnant to the other : Richardus another , Caietane another , Scotus another .

The twentieth article of dissention .

THe Church of Rome teacheth it to be a matter of faith , to beleeve Christes bodie to be in every part , when one of their consecrated hostes is broken in many peeces : but their schoole-doctour Ios. Angl. in 4. s. q. 1. de euch. 7. diffic . Iohannes Maior , saith it is a probleme .

The 21. article of Dissention .

TOuching the quantitie of bread and wine , how much may bee Ioseph . Angl. in 4. s. de euchar . 5. diffic . q. 1. consecrated at one masse : there are three opinions amongest the papistes . Bonaventura holdeth one opinion , Caietain another , and the third is the common .

The 22. article of dissention .

COncerning the bread to be consecrated : Albertus magnus holdeth , that either wheat or barley bread will suffice . Caietaine Ios. Ang. in 4. de euchar . art. 3. saith , any bread what soever is vsed to be eaten in any countrie , may be the bread of consecration .

3 The thirde opinion holdeth , that onely bread of wheat can suffice .

The 23. article of Dissention .

COnfirmation with the papistes is a sacrament , and therefore can it not be omitted without sinne , as Richardus , Durandus , Adrianus q. de confir . ar. 1. and Sylvester affirme : yet doe Aquinas and pope Adrian , defend the contrarie .

The 24. article of Dissention .

IOannes Parisiensis affirmeth the substance of breade , to Aquinas p. 3. q. 65. ar. 4. Apud Ioseph . Ang. in 4. sent. de convers . p. 166. be vnited to the bodie of Christ hipostatically : Durande holdeth that the substance of bread is destroyed , but the matter of bread abideth stil with Christs bodie . Cardinal Caietain saith , that nothing in the Gospel enforceth vs to vnderstand these words , ( this is my bodie , ) so grossely & carnally as the papistes doe . The councell of Trent avoucheth , that the bread neither is annihilated , neither abideth it stil in the sacrament : quod qui potest capere , capiat : for if it neither abide in the sacrament , neither is annihilated , that is , become nothing : I would know what it is , and where it abideth .

The 25. article of Dissention .

AQuinas and Caietanus affirme , that the quantitie of a popish consecrate host , may be corrupted naturallie Scotus saith , that is Ioseph . Ang. in 4. sent. de accident . eucharist . p. 172. impossible , to everie naturall agent : Iosephus Angles holdeth , that a naturall agent may corrupt the whole quantitie , by division of the partes thereof : but neither by way of condensation , neither by transemutation into another forme : and that forsooth , because the quantitie of popish sacrament , is there without a subiect : which subiect is the ordinarie obiect of everie naturall agent .

The 26. article of Dissention .

COncerning consecration of the chalice , ( as the papists terme it , ) Aquinas holdeth , that all the wordes set downe in the romish missall , are of the essence of the forme . Alexander Alensis , Bonaventura , and Durandus affirme , that more then the one halfe of the said words , are meere extrinsecall and not of the essence thereof . Scotus saith , that the forme is not certainlie knowen vnto the Church of Rome : and therefore none can be-secure , but hee that pronounceth all the wordes . Soto avoucheth , that if the priest have intention to consecrate by the former words , ( which Bonaventure , Alensis , & Durand Ioseph . Ang. in 4. sent. de euchar . p. 104. teach to be the forme , ) then the saide priest consecrateth , but committeth thereby sacriledge : because forsooth , saith Soto , peradventure the other opinion is true . And Iosephus exhorteth verie grauely , to haue intention , neither to consecrate precisely by the former wordes , nor yet by the latter , but to have the intention of the Church , ( inmpe with the colier : ) for in so doing saith he , the sacrificer shall be in no daunger .

Now I beseech thee gentle Reader , what horse would not breake his halter to heare this melodie .

The 27. article of dissention .

COncerning the formation of Eve , wonderfull are the exclamations of Catharinus against Caietanus , and of Antonius Fonseca against Catharinus : as also of Paulus Burgensis against Lyranus , & of Matthias Thoring against Burgensis . in many other thinges pervse their glosses vppon the old and new testament , and all this will appeare .

The 28. article of Dissention .

IT is a great question amongst the papists , what that is which a mouse eateth , when she catcheth their reserved host . Bonaventura , & their Lombard . & Bonavent . in 4. s. d. 13. maister of sentences affirme , that the mouse eateth not Christes bodie : but our popes , Cardinals , and Iesuites defend the contrarie , as a grounded article of their beleefe .

The 29. article of Dissention .

POpe Adrian , Richardus , and Panormitanus tell vs , that a priest beeing contrite , may say masse before he be confessed : but by Ioseph . Ang. in 4. s. p. 117. the decree of our councell of Trent , this fact is a damnable sinne .

The 30. article of Dissention ,

OVR pope , Cardinalles , and Iesuits tell vs , that infidels are not Ioseph . Angl. iu 4. s. ar. 2. de confes . bounden to their auricular confession : But Richardus , Gabriel , and Angelus , defend the contrarie .

The 31. article of dissention .

BEllarminus avoucheth , that moe voices in councels must needes Read their words in the 4. chap. be of force : but Canus affirmeth , that the lesser part is the best , if the pope hold with the same . And yet in this point notwithstanding their good agreement resteth the foundation of their popish religion .

The 32. article of dissention .

THe councell of Lateran , ( where were present 284. persons , patriarkes , Concil. Later . can. 1. de fide cathol. metropolitanes , bishops , and abbots ) defined absolutelie , that aungels were created at one and the selfe same time with the world : and yet Basilius , Nazianzenus , Damascenus , Hieronimus , Augustinus , and Aquinas , denie the same to be a matter of faith . Canus de Iocis lib. 5 , 169.

Manie other like dissentions I could easilie alledge , as of Cardinal Caietanes dissention about divorse and such like . But because mine intent is to bee briefe , these for this time may suffice .

For if I should touch all dissentions amongest the papistes , the day would sooner faile mee , then matter whereof to speake .

The Corollarie .

FIrst therefore , since the papistes are at bloudie conflict , concerning the popes civil regiment . Secondly , since they teach veniall sinnes not to dissolue amitie betweene God and man , their greatest doctors impugning the same . Thirdly , since some of them constantlie affirme matrimonie to be a sacrament : and other some deny the same with tooth and naile . Fourthly , since to hold the pope to be aboue the general councel , is with some no article of faith nor error at all , with other some an error in faith , and flat heresie . Fiftly , since some papists maintaine romish doctrine by material succession , & other some bitterlie exclaime against the same . Sixtlie , since some do affirme , that the pope may dispense for the ministrie of confirmation : and other some that it is a heinous crime . Seaventhlie , since some hold , that every of their orders is a sacrament , & some zealouslie impugne the same . Eightly , since many papists defend our Ladies conception without sin : & manie other avouch it to haue bin in sin . Ninthly , since it is a constant doctrine among the papistes , that Constantine was baptized at Rome , and that notwithstanding auncient fathers with vniforme consent , repute the same a fable : a lie , since those & manie other important dissentions , bee amongst the papistes : I conclude , that it is a sufficient motive for mee to renounce the romish religion , as false , erroneous , and pernicious doctrine .

Thus much of the seaventh motive .

THE NINTH CHAPTER : Of credite due vnto writers .

THe papistes exclame against protestants , because they reiect now and then the authoritie of man .

For whose better satisfaction in that behalfe , if they will bee satisfyed with reason : these conclusions following may suffice .

The first conclusion .

THe protestants speaking of the wiser and discreter sort , do highlie reverence the holie fathers and ancient writers , diligentlie reade their workes , and gladly vse them as good helpes and ordinarie meanes vnder God : for & concerning the exact explication of holie writte . Of this conclusion none can bee ignorant or stande in doubt therof , that seriouslie peruse doctor Iewel , the famous and worthie bishop of Saris burie against Doctor Harding : Doctor Whitgift , the most reverend , learned , and vertuous arch bishop of Canterburie , against M. Cartwright : Doctor Cooper the reverend bishop of winchester , against the Martinistes : Doctor Reinolds , Doctor Seravia , Doctor Sutliue , and others .

The second Conclusion .

THE Protestants , although they speake and thinke reverentlie of the ancient fathers : yet doe they neither repute their works of equal authoritie with the holie Scriptures : neither to be free from all errours and imperfections . wherein they nothing at all swerve from the modest estimation , which the said holie fathers had euer of themselves .

For proofe of this conclusion . S. Augustine writeth in this maner . Ego solis eis scriptur arum libris qui iam canonici appellantur , hunc timorem & honorem didici deferre , vt nullum eorum auctorem scribendo Aug. epist. 19. ad Hero . aliquiderrasse firmissime credam . alios autem it a lego , vt quantalibet sanctitate doctrinaque praepolleant , non ideo verum putem quia ipsi it a censuerunt , sed quia mihi velper illos auctores canonicos , vel probabili ratione quod a veritate non abhorreat , per suadere potuerunt . I haue learned to give this feare and honour to those onely books of scripture , which are called canonical , that I firmly beleeue no author thereof to have erred in anie point : but yet I read others so , that how holie or learned soever they be , I do not by & by thinke it true , because they say so : but because they perswade me by those canonicall writers , or by probable reason , that that is true they say .

And in another place , the same saint Augustine hath these wordes .

Ego huius epistolae authoritate non teneor , quòd liter as Cypriani vt canonicas Aug. contra Cresconium l. 2. c. 32. non habeo , sed eas ex canonicis considero , & quod in eis divinarum scripturarum auctoritati congruit , cum laude eius accipio : quòd autem non congruit , cum pace eius respuo .

I am not bound to the authoritie of this epistle , because I take not Ciprian his writings for canonicall , but consider them by the canonicall , and what I finde in them agreeable to holy writ , that with his praise do I receiue : but what is dissonant , that with his favour I reiect .

And againe hee saith of him selfe in this maner :

Negare non possum nec debeo , sicut in ipsis maioribus it a multa esse Habetur dist. 9. c. negare 4. in tam multis opusculis meis , quae possunt iusto iudicio et nulla temeritate culpari .

I neither can nor dare denie , but as in our auncestors , so in my workes also are manie thinges , which may iustly , and without all temeritie be reproved . yea the same saint Augustine opposeth only saint Pauls testimonie against all the writers Saint Hierome could Aug. epist. 19. ad Hier. tom. 2. pag. 50. alledge , about the great controversie , where saint Peter was reproved of saint Paul . By which testimonie it is very plaine , that S. Augustine did reverence the old writers , but yet did think them men , and to have their errors : & therefore would be not admit for truth what soever they wrote but only that which he found to be consonant to the holie scriptures . And because my L. of Roch. is so highly renowmed in the church of Rome , he shal make an end of this conclusion , where he writeth in this maner : Nec Augustini nec Hieronimi , nec alterius cuinslibet auctoris doctrinae sic ecclesia subscripsit , quin ipsi locis aliquot ab ijs lice at dissentire . nam in nonnullis ipsilocis se plane monstrarunt homines Roffensis art. 32. advers. Luth. p. 420. esse , atque nonnunquam aberrasse sequitur : quo fit , vt tametsi propter aliquas humanas hallucinationes , de multis ( quae dicti patre , in commentarijs suis reliquerunt ) dubitare liceat : sanctitatem tamen eorum haud licet in dubium revocare .

The church ( of Rome ) hath not so subscribed to the doctrine , either of Augustine or of Hierome , or of anie other writer : but that we may dissent from their opinions in some places . For themselves haue in certaine places shewed plainlie that they were men , and wanted not their errours . Wherefore albeit by reason of humaine frailtie we may lawfullie doubt of manie thinges which the said fathers have left behind them in their bookes : yet may we not now call their holinesse into question . In which wordes , our great popish bishop teacheth vs three documents .

1 First , that their church giveth everie one libertie , to dissent from Augustine , Hierome , and other writers whosoever .

2 Secondlie , that the fathers have plainlie declared themselves to be men , and to haue had their imperfections accordinglie .

3 Thirdlie , that manie errours are to be found in the commentaries of the fathers . So then our bishop is of my opinion , and so also should the rest be : if they would be constant in their owne doctrine , which is published to the view of the world .

The 3. Conclusion .

NOt that which the greater part of the fathers or moe voices agree vnto , is alwaies the vndoubted truth : but often times that which the lesser part , and fewer persons doe affirme .

For the proofe hereof , Melchior Canus writeth thus :

Scimus frequenter vsu venire , vt maior pars vincat meliorem scimus Canus de locis lib. 5. c. 5. pag. 164. non ea semper esse optima , quae placent pluribus : scimus in rebus quae ad doctrinam pertinent , sapientum sensum esse praeferendum : & sapientes sunt paucissimi , cum stultorum infinitus sit numerus .

Wee know it often chaunceth so , that the greater part prevaileth against the better . we know that those thinges are not ever the best , which please the most . we know that in matters of doctrine , the iudge ment of the wise ought to be followed : for wise men bee few , and fooles infinite . Iosephus Angles , Thomas Aquinas , and Petrus Lombardus affirme it to be the opinion of the old fathers , of Basilius , of Ioseph . Ang. de creat . rerum dist. 12. q. 1. Ambrosius , of Chrisostomus , of Hieronimus , of Eusebius , of Damascenus , of Gregorius , and of others , that the world was created in 6. naturall daies successivelie , as Moises recordeth the same : yet this notwithstanding , saint Augustine holdeth opinion against them all , Tho. Aquinas 1. p. quest. 74. ar. 2. in cor . p. Lombard . l. 2. dist. 12. and saith , that the 6. daies mentioned by Moises were metaphoricall , not natural . Moises dividing those things which were made by parts , for the better capacitie of the rude and ignorant people to whom he spake . which opinion of one onelie Augustine , was ever preferred in the church , as testifyeth Melchior Canus in these wordes :

At communis hic sanctorum consensus nullum argumentum certum Canus de locis . l. 7. cap. 1 p. 116. theologis subministrat , quin vnius Aug. opinio caeteris omnibus adversa , probabilis semper in ecclesia est habita .

But this common consent of the holie fathers doth not yeeld any found argument to devines , for the opinion of one onelie Augustine repugnant to the rest was ever thought probable in the church .

All the old writers , Augustinus , Ambrosius , Chrisostomus , Remigius , Canus , vbi supra , p. 217. Eusebius , Maximus , Beda , Anselmus , Bernardus , Erhardus , Bernardinus , Bona ventura , Thomas , Hugo , and all the rest without exception , affirme vniformelie citing expresse textes of scripture for their opinion , that the blessed virgin Marie was conceived in originall sinne : & yet doth the late hatched nest of Iesuits , and sundrie other papistes avouche this day the contrarie for the truth . Therefore saith their owne archbishop and greate canonist Panormitanus : that we ought at all times to give more credite to one onelie prelate whosoever alledging the scriptures , then to the resolution of the Panormit . apud . Sylvest. de conc . par. 3 pope himselfe , or of his counceil , not grounded vpon the said scriptures .

The 4. Conclusion .

THe papistes themselues doe often reiect the generall and common opinion , and follow their owne private iudgements , never remembring , or litle regarding , that they condemne the like in others .

This writeth their owne Melchior Canus .

Vbi ego si Thomistae omnes cum Scotistis existant , sicum antiquis iuniores vellent contra me pugnare , tamen superior sim necesse est . non enim Canus de locis , l. 8. c. 5. p. 245. vt nonnulli putant , omnia sunt in Theologorum auctoritate .

wherin , though all the Thomistes stand with the Scotistes , though the old writers with the yong fight against me , yet shall I of necessity have the vpper hand ouer them . For al things rest not as some do think , in the authoritie of divines . Their owne Cardinal Caietain , notwithstanding his zealous affection towards poperie & his owne popish estate , did for all that freelie acknowledge the truth in this point : in so much that he preferreth a sense newly perceived , but grounded vpon the scriptures before the old received opinion of how many fathers so ever . whose words because they are worthie the hearing and reading I wil alledge at large . Thus doth he write . Super quinque libris Mosis iuxta sesum literalem novumque scripturae sensum quandoque illaturus sub s●matris Caietai , in sua prefat. in 5. libros Mosaicos ecclesiae aec apostolicae sedis censura , rogo lectores omnes ne precipites detestentur aliquid , sed librent omnia apud sacram scripturam , apudfidei christianae veritatem , apud Catholicae ecclesiae documenta ac mores .

& siquando occurrerit novus sensus textui consonus , nec a sacra scriptura , nec ab ecclesiae doctrina dissomus , quamvis a torrente doctorum sacrorum alienus , aequos se prebeant censores . meminerint ius suum vni cuique tribuere , solis scripturae sacrae authoribus reservata est authoritas haec , vt ideo credamus sic esse quodipsiita scripserunt . nullus itaque detestetur novum sacrae scripturae sensum , ex hoc quod dissonat a priscis doctoribus . sed scrutetur per spicacius textum ac 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 , new expositions of the Scriptures . 1

Secondly , he saith , that such new senses must not rashly bee contemned , but duely examined by the scriptures : and then admitted , if 5 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 3 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 4 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 Caiet. vbi supra . 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 1 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 , 2 ( 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 Aquin. p. 1 , q. 1. ar. 8. ad 2. argumentum . 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 intellectum 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 , 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 . Victoria de sacram . p. 118.

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 Navar. in en-chir . cap. 7. paral. 4. 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 27. q. 1. c. nupr . avit hic Augustinus .

Where 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 concil . later . 2. sess. penult. 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 written 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 .

Wherein , 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 . 2. Tim. 3. 15.

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 :

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Cap. cod . vers. 16.

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 The cause . 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 . The vse .

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 .

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 word ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) 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 .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 1. Cor. c. 13. v. 2

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 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 . Mat. cap. 2. v. 3. 4.

Where 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 . Mat. c. 6. v. 29.

Neither was Salomon in all his glorie , araied like one of these .

Where 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 . Luc. c. 26. v. 29.

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 , Ioan . c. 20. v. 30. & 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 Glossa ordin . super cap. 20 Ioannis . 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 . Lyran. in c. 20. Ioannis .

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 . Hier. in 9. cap. Ier. tom. 5.

Therefore we must neither follow the errour of our parents , nor of our auncestours : but the auctoritie of the scriptures , and the commandement 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 , non omnia scripta sunt : electa sunt autem quae scriberentur , quae saluti credentium sufficere videbantur . August . in Ioan. tract. 49. to . 9. in initio .

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 . Aug. de doctri na Christ . li. 2. c. ● . tom. 3.

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 .

Wherevpon 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 Roffensis art. 37. aduers. Luth. p. 411. Christianis scitu necessariae sunt .

The holie scripture is a cellar , parlour , or storehouse of all truthes , which are needfull to be knowen of Christians .

NOW 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 Dionys. Areopag . de divinis nominib . cap. 1. in initio . 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 Canus de locis l. 7. c. 3. pag. 228. the truth : yet can hee not denie that the scripture is perfect and most sufficient in everierespect :

These are his wordes :

Sedquaer at hic for sit an aliquis : cumsit perfectus scriptur arum canon , sibique adomnia satis superque sufficiat : quid opus est , vt ei sanctorum & intelligentia iung atur & auctoritas .

But some man happily here will demaund : that since the canon of the scripture is perfect , and most sufficient of it selfe to everie end , and in everie respect : what neede have wee to ioine with the same , either the exposition or the authoritie of the fathers .

Thus saith Canus , not denying the sufficiencie of the holie scripture : but requiring the commentaries of the fathers , for the better vnderstanding of the same . whose opinion in that respect I doe not whollie dislike , as is alreadie declared in the ninth chapter .

This being so , it followeth by a necessarie consequent : that neither yong nor old , rich nor pore men nor women , learned nor vnlearned , ought to be debarred from reading of the scriptures . which my doctrine was altogether practicall , in the auncient and primitive church .

For confirmation whereof , no greater testimonie can be had , then the old vulgar translations of the bibles .

In which behalfe , I saw verie latelie to my great comfort in the librarie of Emmanuell colledge in Cambridge , an English Bible of such antiquitie , as I could not vnderstand perfectlie the greater part of the wordes . which is an evident demonstration , that bibles were in old time translated into the vulgar tongue , so as the common people might reade them .

Thomas Aquinas , ( whose person the church of Rome hath canonized for a saint , and his doctrine for authenticall , ) teacheth vs not to beleeue anie thing concerning God , save that onelie which is conteined in the scripture expresselie , or at least significantlie .

These be his wordes :

Dicendum quod de deo dicere non debemus , quod in sacrae scriptur a non Aquin. p. 1. q. 36. ar. 2. adprimum . invenitur , velperverba , velper sensum .

we must answere , that nothing is to bee verified of God , which is not conteined in holie writ , either expresselie , or else in sense .

And in another place , the same Aquinas saith thus .

Quicquid enim ille ( Christus ) de suis factis & dictis nos legere voluit , Aquin. p. 3. q. 42. ar. 4. ad 1. hoc scribendum illis tanquam suis manibus imperauit .

For whatsoeuer Christ would haue vs to reade of his doinges and sayinges , that he commaunded his Apostles to write , as if hee had done it with his owne handes .

In which words Aquinas avoucheth most plainlie , that al things necessarie for our salvation , are conteined in the scriptures . For in Christes deedes , are conteined his miracles , his life , his conversation : in his sayings are conteined his preaching , his teaching , hic doctrine .

If then this be true as it is most true , ( for the papistes neither can nor will denie Aquinas , ) that whatsoever Christ would haue vs to know , of his miracles , of his life , of his conversation , of his preaching , of his teaching , of his doctrine , the same is now written in the scriptures : no man doubtlesse , but he that will cum ratione insanire , can denie all thinges necessarie for our salvation , to be conteined in the holie scriptures .

with Aquinas agreeth their owne renowmed professor and deare frier Franciscus Victoria , whose wordes are these :

Non est mihi certum licet omnes dicant , quòdin scriptur a non continetur . Vict. de sacram . p. 120.

I doe not thinke it certaine , albeit all writers say so , because I can not find it in the scripture .

Againe in an other place , he writeth in this maner .

Propter quas ( opiniones ) nullo modo debemus discedere a regula & synceritate Victor . relect. 8. de augmen . charit . p. 308. scriptur arum .

For which opinions we must by no meanes depart , from the rule and sinceritie of the scriptures . I could say much more herein , but nothing can be more effectuall against the papistes , then to confute them by their owne approved doctors . And my desire also is to avoide all superfluous words .

The second Conclusion .

ALL persons ought to read the scriptures diligentlie , because out of them even the simplest of all may gather so much , as shall bee necessarie for their salvation .

This I say , against that popish ridiculous , vnchristian , and pestilent abuse , in which they deliver by way of tradition to the people , the scriptures , sacramentes , and church service , in a strange tongue to them vnknowen . which their vngodlie and intollerable dealing . S. Chrisostome most sharplie reprooveth in manie places , wherof I will onelie alledge some few .

In his commentarie vpon Saint Paul , he hath these wordes :

Et vos itaque silectioni cum animi alacritate volueritis attendere , nullo Chrysoft . in proaemio epist. ad . Rom. alio preterea opus habebitis . verus enim est sermo Christi , cum dicit , quaerite & invenietis , pulsate & aperietur . verum quia plures exijs qui huc convenere , & liberorum educationem & vxoris curam gubernandaeque domus in sesereceperunt , atque ideo non sustinent totos se labori isti addicere , saltem ad percipienda quae alij collegerunt excitamini , tantum ijs quae dicuntur audiendis impendite diligentiae quantum colligendis pecunijs . tametsi enim turpe sit non nisi tantum a vobis exigere , tamen conenti erimus , sivel tantum prestetis . nam hinc innumera mala nata sunt , quod scripturae ignorantur . hinc erupit multa illa haereseon pernicies , hinc vita dissoluta , hinc inutiles labores . quemadmodum enim qui luce ista privati sunt , recta vtique non pergunt : ita qui adradios divinarum scripturarum non respiciunt , multa coguntur continuo delinquere , vtpote in longe peioribus tenebris ambulantes : quod ne nobis vsuveniat , oculos ad spelndorem apostolicorum verborum aperiamus .

If therefore you wil read the scriptures with alacritie of minde , you shall neede no other helpe at all : for Christes word is true .

when he saith :

Seeke , and yeee shall finde : knocke , and it shall bee opened vnto yov . Mat. 7.

But for that manie of you are charged with wiues , children , and domestical regiment , and so cannot whollie addict your selves to this stndie : and yet at least be readie to heare what others haue gathered , and bestow so much diligence in heering what is said , as you doe in scraping worldlie goods together : for although it bee a shame to aske no more of you ; yet will I bee content , if yee doe so much .

For this is the cause of infinite evils , that you are ignorant in the scriptures . From hence springeth the manifold mischiefe of heresies , from hence dissolute life , from hence vaine , and vnprofitable labours .

For euen as they that are deprived of this light , can not goe on the right way : so they that doe not behold the beames of holie scripture , are enforced incontinentlie to offend in many things , as walking in farre greater darkenesse .

This is the censure of saint Chrysostome : out of which I note ,

1 First , that whosoeuer studieth the scriptures seriouslie , and with alacritie , shall finde therein , and vnderstand so much , as is necessarie for his salvation . And consequently , that our disholie father the pope , debarreth vs of the ordinarie meanes of our salvation : when hee vppon paine of excommunication , inhibiteth vs to reade the scriptures in our vulgar tongue , vnlesse we have his licence and dispensation so to doe .

3 I note secondly , that if it be a shame for such as are charged with wives , children , and families , only to heare sermons , & not to studye the scriptures withall : much more is it a shame for others that bee more free , not to read them diligently : and greatest shame of al for a bishop to approve them that wil not so doe .

I note thirdlie , that heresies , dissolute life , and all other evils , proceede of ignorance , and not reading the scriptures .

Againe , the said Chrysostome in another place hath these wordes .

Propterea obsecro , vt subinde huc veniatis , & divinae scripturae lectionem diligenter auscultetis : nec solum cum huc venitis , sed & domi Chrysost. in c. 9. Gen hom. 29. tom. 1. divina biblia in manus sumite , & viilitatem in illis positam magno studio suscipite . & paulo post : tantum igitur lucrum oro , ne per negligentiam amittemus , sed & domi vacemus divinarum scripturarum lectiooni ; & hic praesentes non in nugis & invtilibus colloquijs temporis decoquamus .

I beseech you therefore , that you come hither now & then , and attend diligently the hearing of holie scripture : neither onely when ye come hither , but at home also take the holie bibles into your hands , & with great studie receive commoditie which is in them conteined .

I pray you therefore let vs not negligently loose so great gaine : but when we are at home , let vs then apply our selues to read the holie scriptures : and being here , let vs not spende our time idlely & vainly .

And in another place he speaketh in this maner :

Hoc igitur pacto , si scripturas diligenter scrutari voluerimus , salutem assequi poterimus : sipenitus in eis ver sabimur , & doctrinam rectam & Chrisos . hom. 52. in cap. 8. Ioannis . vitam erudiemur . Et paulo posi : Non enim fieri potest , vt qui Deum & audiat , & alloquatur Deum assequatur vtilitatem . sequitur : vacemus ergo scripturis dilectissime , et saltem evangelijs , ea frequenter pertractemus .

By this maner then if we will search the scriptures diligentlie , we shall attaine salvation : if we shall be wholie conversant in them , we shall be taught both right doctrine and good life . For it can not bee but he shall get profite , that both heareth and talketh with God .

Let vs therfore studie the scriptures , ( my dearest , ) and at the least let vs often read the holie gospels .

In and by which words ( as we see most evidentlie , ) SaInt Chrysostome greatlie lamenteth , that the people in his time were so negligent , in reading the holie scriptures . what therefore would that holie father say , if he lived in these our daies when the pope burneth such scriptures as the people vnderstand ? when the pope commaundeth all thinges to be done in strange tongues ? when the pope excommunicateth all lay persons be they never so well learned , that reason in matters of their faith ?

What would he say , if he heard priestes pronounce absolution in 6. decret. l. 5. c. quicunque . their popish sacrament of penance , which neither the penitents , nor the priestes themselves doe oftentimes vnderstand .

Nay , what would he say , if he were this day in romish churches , where they doe not onely read their church-service in Latine , but also Latine homilies , or sermons vnto the vulgar sort , which yet they teatme , an exposition of the scripture ? Which thing is done in everie festivall day of nine Lessons in the tyme of Mattins .

In fine , what would hee say , if hee knew the rude vulgar sort commaunded to heare the gospell read in Latine : and withall should see them listening with their eares , least anie word should not be heard , though impossible to bee vnderstood ? would he not , and mighte hee not iustlie say with the holie Apostle , that they were madde ?

Ves doubtlesse .

Origen , who lived above a thousand and three hundred yeares sithence , doth not onelie exhort the people seriouslie to reade the 1-Cor . 1. 14. vers. 24. Orig. hom. 4. super Levit. propesiuem . scriprures : but withall sheweth plainelie , that in his time , they were reade in the vulgar tongue .

These are his words :

Certe si non omnia possumus , saltem ea quae nunc docentur in ecclesia , vel quae recitantur , memoriae commendemus .

Doubtlesse , if we can not beare away all thinges conteined in the scriptures , at the least let vs remember those things , which are taught , & read in the Church .

In which words he speaketh not onely of sermons , but also of the gospels , epistles , praiers , lessons , and histories of the bible . For sermons are conteined in the worde ( decentur ) which are preached , and the rest in the word ( recitantur ) which are read or rehearsed .

And if such thinges had beene read in a strange tongue , the vulgar sort could not haue committed them to memorie .

Saint Augustine doth not onely exhort to reade the scriptures , but also giveth great encouragement thereto , avouching that the scriptures may be vnderstood with all facilitie .

Magnifice igitur & salubriter spiritus sanctus ita , scriptur as sanctas modificavit , vt locis apertioribus fami occurreret , obscurioribus Aug. de doctr. Christi lib. 2. cap. 6. autem fastidia detergeret .

The holie ghost hath so magnificallie and healthfullie measured the holie scriptures , that in the obscure places lothsomnes is taken away : and with the places that be plaine and easie , our hunger is satisfyed . And his reason hereof followeth in these next wordes .

Nihil enim fere de illis obscuritatibus eruitur , quod non plani ssime dictum alibi reperiatur .

For almost nothing is conteined in obscure places , which is not most plainelie vttered in some other place . so then by the testimonie of this holie father , so auncient for antiquitie , so holie for vertue , so grave for auctoritie , so profound for his iudgement , so rare for his Loe , the scriptures are plaine & easie . wit , so renowmed for his learning , that the papistes hitherto have admired his doctrine as an oracle from heaven : the holie scriptures are easie to be vnderstood : and whatsoever is obscurelie spoken in one place , the same is plainlie told in another .

To conclude , the practise of those godlie Christians , of whom we reade in the Actes of the Apostles , decideth this controversie sufficientlie : as who beeing meere lay-men , did notwithstanding studie the Act. 17. v. 11. scriptures most seriouslie .

The 3. Conclusion .

TRaditions are to be examined by the holie scriptures the true touchstone of veritie : and to be admitted , when they are found consonant to the same .

This conclusion is evidentlie proved , by the iudgement practicall of saint Cyprian . For he being required by Stephanus then bishop of Where was the magnificence of popedome then ? Rome to yeelde vnto traditions , did not terme the said Stephanus by the title of Pope , or holinesse , ( as now the romish maner is , ) but by the name of fellow or brother , and calling him blind byarde ( not Saint Peters successour , who could not erre ) did contemne & vtterlie reiect that tradition , which the said Stephanus requested him to yeelde vnto .

His verie owne words are these :

Nihil innovetur , inquit , nisiquod traditumest ? vnde est istae traditio ? Cyprian ad Pompeium , pag. 228. vtrumne de dominica & evangelica auctoritate descendens , an de Apostolorum mandat is atque epistolis veniens ? ea enim facienda esse quae scriptae sunt , Deus testatur , & proponit ad Iesum Nave . dicens : non recedet liber legis huius ex ore tuo , sed meditaberis in eo die ac nocte , vt observes facere omnia quae scripta sunt . item , Dominus apostolos suos mittens , mandat baptizari gentes & doceri , vt observent omnia quae cunque ille praecepit . Si ergo aut in evangelio praecipitur , aut Apostolorum epistolis , aut actibus continetur , vt a quacunque haeresi venientes non baptizentur , sedtantum manus illis imponantur in paenitentiam , observetur etiam & haec sancta traditio .

Let nothing be renewed , saith Pope Stephanus , but let that bee done which was received by tradition . from whence came this tradition ? whether doth it descend from the auctoritie of our Lord & of his gospel , or commeth it from the epistles , or actes of the Apostles ? For God testifyeth that those thinges must be done which are written , and propoundeth them vnto Nave , saying : Let not the book of this law depart out of thy mouth , but meditate in it day & night , that thou maiest observe to doe all thinges that are written . Our lord also sending forth his Apostles , chargeth them to baptize the gentiles , and to teach them to doe all thinges which he commaunded them . If therfore it be commanded in the gospel , or in the epistles of the apostles , or actes , that such as came from anie herisie should not bee baptised , but onelie receive imposition of handes for penance , then let this holie tradition be observed .

Thus wee see , that this auncient father , canonized by the pope for an holie and blessed martir , will indeede admit traditions , ( as the wiser sort of protestantes do admit with him , ) but yet no other traditions , then are found constant to the scriptures :

By which scriptures saint Cyprian examineth the veritie of al traditions , admitting those that be consonant , and reiecting such as be dissonant from the same . At what time the Arrians would not admit the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ) because it was not found in the scriptures , the fathers of the councel did not then alledge traditions for proofe thereof , neither did they say , that manie thinges must bee believed , which are not written .

But they answered simplie , that though that word were not expteslie written : yet was it virtuallie , and effectuallie conteined in the scriptures . which thing is evident by the testimonie of Athanasius , who writeth in this manner .

Sed tamen cogno scat qui squis est studiosior is animi , has voces tametsi in Athanasius de decret. nic. synod . to . 2. prope finem . scripturis non reperiantur , habere tamen eas eam sententiam quam scripturae volunt .

Although the wordes bee not founde in the scripture , yet haue they that meaning and sense which the scripture approveth , and intendeth , as everie one that studieth the scripture seriouslie , may easily vnderstand .

Origen giveth counsel to trie all doctrines by the scriptures , even as pure gold is tried by the touchstone .

Thus doth hee write .

Debemus ergo ad testimonium omnium verborum quae proferimus in Origenes in Matth. hom. 25. doctrina , proferre sensum scripturae , quasi confirmantem quem exponimus sensum . sicut enim omne aurum quodquod fuerit extra templum , non est sanctificatum , sicomnis sensus qui fuerit extra divinam scripturam ( quamvis admirabilis videatur quibusdam : ) non est sanctus , qui non continetur a sensu scripturae , quae solūet e sensum solum sanctificare quem habet in se , sicut templum proprium aurum , Non ergo debemus ad confirmandam doctrinam nostram nostram nostras proprios intellectus iur are , & quasi testimonia assumere , quae vnusqui sque nostrum intelligit , & secundum veritatem aestimat esse : ni ostenderit eos sanctos esse ex eo , qui in scripturis continetur divinis quasi in templis quibusdam Dei .

Stulti ergo & caeci omnes qui non cognoscunt , quin templum , idest , lectio scripturarum , magnum & venerabilem facit sensum , sicut aurum sacratum .

Wee must therefore alledge the sense of scripture , for the testimonie of everie word wee vtter in doctrine , as which confirmeth the sense of our exposition .

For as all gold which is without the temple is not sanctifyed : so euerie sense , which is without the holie scripture ( albeit it seeme to some wonderfull , ) is vnholie , because it is not conteined in the sense of scripture : which onely sanctifyeth that sense which it hath in it selfe , as the temple sanctifyeth the gold . wee must not therefore for the confirmation of our doctrine , sweare to the sense , which everie one of vs vnderstandeth , and conceiveth to be true , vnlesse wee can shew it to be divine , because it is conteined in the divine scriptures : as in the temple of God .

Foolish therefore and blind are all those , who know not that the temple , to wit , the reading of scriptures , maketh the sense great and venerable , as hallowed gold .

In another place , the said Origen hath these words :

Querimus verba quae dicta sunt , iuxta personae dignitatem exponere : Origen . hom. 1. in 1. c. Iere. quapropter necesse est nobis scriptur as sanct as in testimonium vocare . Sensus quippe nostri & enarrationes , sine ijs testibus non habent fidem .

Wee seeke to expound the wordes rehearsed , according to the dignitie of the person : wherefore wee must of necessitie , call the holie scriptures to witnes .

For our iudgements and expositions without those witnesses , are of no credite at all .

Thus wee see , Origen his iudgement , and that nothing can be of credite , which is not grounded vpon the scriptures .

But what ? is Origen onelie of this opinion ? no verilie , for all auncient , grave , and learned fathers , are of the selfe same mind .

Saint Augustine writing against Petilianus , hath these wordes .

Proinde , sive de Christo , sive de eius ecclesia , sive de quacunque alia re quae pertinet ad fidem vitamque nostram , nos aut angelus de coelo Aug. cont. liter . Petilian . l. 3 cap. 6. tom. 7. vobis annunciaverit preterquam , quod in scriptur is legalibus & evangelicis accepistis , anathemasit .

Wherefore , whether wee speake of Christ , or of his church , or of what other matter soever , which apperteineth to faith or manners , whether we , or an angell from heaven shall announce otherwise than yee have received in the scriptures of the law and the gospel , accursed be that man .

The same saint Augustine in another place hath these wordes :

Nemo mihi dicat , O quid dixit Donatus , aut quid dixit Parmenianus , Aug. de vnit . ecclesiae , c. 10 non longe abi nitio . aut Pontius , aut quilibet illorum . quia nec catholicis episcopis consentiendum est , sicubi forte falluntur , vt contra canonicas Dei scriptur as aliquid sentiant .

Let no man say to mee , Oh what said Donatus , or what said Parmenianus , or Pontius , or anie of them : because we must not consent to catholike bishops , if they chaunce to erre in anie thing , and speake against the canonicall scriptures .

Sainte Chrisostome agreeth vniformelie vnto the rest , writing in this maner :

Cum videritis haeresim impiam quae est exercitus antichristi stantem Chrysost. in c. 24. Mat. ho. 49 in locis sanctis ecclesiae , in illo tempore qui in Iudaea sunt fugiant ad montes , idest , qui sunt in Christianitate conferant se ad scripturas . & quare iubet in hoc tempore omnes christianos conferre se ad scripturas ? quia in tempore hoc ex quo obtulit haeresis illas ecclesias , nulla probatio potest esse verae christianitatis , neque refugium potest esse christianorum aliud volentium cognoscere fidei veritatem , nisi scripturae divinae .

when you shall see wicked heresie , which is Antichristes armie , standing in the holie Church : at that time they that be in Iurie must flee to the mountaines , that is , they that are Christians must flee vnto the scriptures .

And why commaundeth he at this time all Christians to flee to the scriptures ? because at that time , when heresie hath yeelded vp the churches , no proofe can be had of true christianitie , neither anie other refuge is left to christians desyrous to know the veritie of faith , but onlie the holie scriptures .

Againe , the said Crisostome saith in an other place after this maner :

Neque enim quicquam dicere oportet sine testibus solaque animi cogitatione nam si quid dicatur absque scriptura , auditorum cogitatio claudicat , Chrysost. in Psal. 95. prope finem . tom. 1. nunc annueus , nunc haesitans , & interdum sermonem vt frivolum aver sans , interdum vt probabilem recipiens . verum vbi è scriptura divinae vocis prodijt testimonium , & loquentis sermonem , & audientis animum confirmat .

Neither must we say anie thing without witnesses , and vpon our own cogitation onelie . For if any thing be spoken without the scripture , the cogitation of the auditors halteth , sometime graunting , sometime doubting , sometime reiecting that which is spoken as frivolous , and sometime accepting it as probable . But when testimonie is brought out of the scripture of Gods word , then it confirmeth both the wordes of the speaker , and the mind of the hearer .

And yet the said Chrysostome hath an other place , well worthie to be written in golden letters .

Thus he saith :

Quomodo autem non absurdum est propter pecunias alijs non credere , sedipsas numerare & supputare , pro rebus autem amplioribus aliorum Chrysost. in 2. cor. ca. 7. hom. 13. in fine . sententiam sequi simpliciter : presertim cum habeamus omnium exactistissimam trutinam , & gnomonem ac regulam , divinarum inquam legum assertionem . Ideo obsecro & oro omnes vos , vt relinquatis quidnam huic vel illi videatur : deque his a scripturis haec etiam inquirite , & ueras divitias discentes eas sectemur , vt & aeterna bona assequamur .

How is it not absurd for money not to credite others ; but to tell the money our selves , and yet for more important matters , to follow simplie the iudgement and opinion of others : especiallie , when we have the most exact ballance & rule , I mean the assertion of all divine lawes . I therfore pray & beseech you al , that you let passe what this man , or that man thinketh , & search al things out of the scriptures : and learning true riches let vs follow them , that so we may attaine eternall beatitude .

Behold here a most godlie exhortation , and grave advise , given vs by this holie father . As we will not saith he , trust others to tell our money , but tell it our selves : much lesse should we trust others , depending vpon them in matter of our salvation , but should our selves learne and know the same ▪ by diligent reading of the scriptures .

Neither must we beleeve and doe what this or that man saith , but what wee find to be true , by painfull studie of the scriptures .

For which cause , wiselie and gravelie said Tertullian :

Idesse verum quodcunque primum , id esse adulterum quodcunque posterius . Tertul. advers. praxe : in initio .

That is : that to be true , watsoever was first , and that to be counterfait whatsoever came after .

And for the same end said the holie Prophet :

Lucerna pedibus meis verbum tuum , & lumen semitis meis .

Thy word is a lanterne vnto my feet , and a light vnto my path . Psal. 1. 119. nun .

As if he had said , of our selves we are but darknes , and can not see , except we be lightened with Gods word . And consequentlie , if we desire to have our sight , our chiefest and principall sight , the inward and spirituall sight of our soules : wee must imploy our whole industrie in reading the holie scriptures , and with all humblenesse of minde studie them day and night .

The fourth Conclusion .

POpish traditions are so vncertaine and doubtfull , as the best learned papistes are at great contention about them , and can not possiblie be accorded therin . For the exact proofe of this conclusion , that intollerable & endlesse strife , which was a thousand and foure hundred yeares sithence betweene Victor then bishop of Rome , and other Bishops of Asia , may suffice if nothing els were said . For on both sides tradition apostolical was alledged and stoutlie avouched , for and concerning the celebration of Easter .

Of this matter , thus writeth Eusebius Caesariensis .

Episcopis autem in Asia coactis , qui morem iam olim ipsis a maioribus troditum sedulo observandum constanter asseverabant , praefuit Polycrates . Euseb. Caesariens . l. 5. c. 23. hist. eccles. qui in ea epistola quam ad Victorem & ecclesiam Romanam scripsit , traditionem ad ipsius vsque tempora deductam , his fere verbis exponit . Nos diem paschatis integre in corrupteque recolimus , neque addendo quicquam , neque detrahendo .

The bishops of Asia assembled in councell , Polycrates beeing president , affirmed constantlie , that that custome ought to be observed , which they of old time had received by tradition . which tradition to have beene continued vntill his daies , the said Polycrates in his epist. to Victor and the church of Rome , sheweth plainelie in these words : Wee keepe easter entirelie , and incorruptlie : neither doe we adde or detract anie thing

And in the same epistle hee telleth vs , that Philip one of the seaven deacons , Saint Iohn the Evangelist , Saint Polycarpe , Saint Papirius , Saint Melito , and others , did all obserue the same tradition .

These bee his wordes .

Isti omnes diem paschatis 14. die lunae ex evangelij prescripto observarunt , nihil ab eo instituto ac more plane digressi : sed secundum regulam & normam fidei eum assidue tenuerunt .

All these have observed Easter the fourteenth day of the moone after the prescripr of the Gospell , declining nothing at all from that custome and ordinance , but dailie reteined it according to the rule and analogie of faith .

But Victor and other bishoppes with him , defended bitterlie a contrarie tradition . For thus writeth the said Eusebius of him :

Uictor qui tum Rom. ecclesiae praeerat , totius Asiae ecclesias cum alijs finitimis , tanquam alterius fidei & opinionis , simul omnes ( vt complectar brevi ) à Euseb. l. 5. c. 24. hist. eccles. communi vnitate ecclesiae amputare conatur , & in eos per literas graviter invehitur .

Victor then governing the Church of Rome , indeavoureth to cut off from the common vnitie of the Church , all the Churches of Asia together with others adioyning , and very bitterly inveigheth against them by his letters .

Which fact of Victor , Irenaeus and other Bishops sharpely reprooved in their letters to the said Victor . Which thing Ruffinus plainely testifieth , in these words :

Sed hoc non omnibus placebat Episcopis , quin potius & è contrario scribentes Ruffinus , in sua trans . ei iubebant , vt magis quae pacis sunt ageret , & concordiae atque vnanimitati studeret . denique & extant ipsorum literae , quibus asperius obiurgant victorem , velut invtiliter ecclesiae commodis consulentem .

Yet this his dealing pleased not all Bishops , but contrariwise they wrote vnto him , bidding him to practise rather that belonged to peace , and to studie for concord and vnitie . Finally , their letters are also extant , in the which they sharpely chide Victor , as one that respected vnprofitably the good of the Church .

Thus saith Ruffinus . In like manner , ( though with more modestie , ) dissented Anicetus an other bishop of Rome , from S. Polycarpe bishop of Smyrna . Of which variance , thus writeth Eusebius :

Neque tamen Anicetus Polycarpo poterat persuadere , vt suum observandi Euseb. l. 5. c. 24. hist. eccles. morem deponeret , neque Polycarpus Aniceto persuasit , vt consuetudinem Asiaticam vllo modo observaret .

Neither could Polycarpus perswade Anicetus , to keepe the custome and tradition of Asia .

Now , gentle Reader , what neede more to be said , for the vncertentie of traditions ?

1 For first , these Bishops that thought thus diversly of traditions , lived within one hundred yeeres of Christ : at what time the Church was in good estate , and stained with very few or no corruptions at all .

2 Secondly , the one side doubtles , was seduced with false traditions .

3 Thirdly , S. Polycarpe and other holy bishops of that age , made no more account of the bishop of Rome his opinion , or authoritie , then of an other mans .

4 Fourthly , they were so farre from acknowledging him to be the supreame head of the Church , that they all reputed them selves his equals : and controlled him as sharply for his doctrine , as S. Paul reprooved S. Peter for his conversation .

5 Fiftly , if S. Polycarpe had cause in his time , beeing the flourishing age of the Church , to doubt of Romish traditions ; much more have we cause in these latter daies , to stand in doubt thereof . For now hath iniquitie the vpper hande , nowe are corruptions more frequent , no we doe errours in every place more abound . Let vs therefore follow S. Augustines advise , let vs admit nothing rashly , let vs examine all doubtfull traditions and doctrines , by the touchstone of veritie , the holy Scriptures . And least any man thinke S. Augustine to be of another minde , these are his owne expresse wordes :

Non audiamus , haec dico , haec dicis : sed audiamus , haec dicit dominus : sunt certe libri dominici , quorum ant horitati vtrique consentimus , vtrique credimus , vtrique August . de vnitate eeclesiae , cap. 3. tom. 7. servimus : ibi quaeramus ecclesiam , ibi discutiamus causam nostram .

Let vs not heare , I say this , thou saiest that : but let vs heare , this saith the Lord : for our Lord hath bookes , whose authoritie we both admit , we both beleeve , we both obey : let vs there seeke the Church , let vs there decide our cause .

But what neede many words ? For either popish vnwritten traditions , are repugnant to the Scriptures , or consonant to the same . If they be repugnant , then is there great reason to reiect them : if they be consonant , that must be tried by comparing them to the Scriptures , which is the conclusion I defend . But the Papists , perceiving them selves to be convinced by the Scriptures : tell vs plainly , that they must have their cause tried by other meanes . For so writeth my L. of Rochester , in these expresse tearmes :

Contendentibus itaque nobiscum haereiic is , nos alio subsidio nostram oportet tueri causam , Roffensis , verit . 4. advers. art. Lutheri . quam Scripturae sacrae .

When therefore heretikes , ( he meaneth all , not Papists , ) dispute with vs : we must vse other helpe in defense of our cause , then the Scripture .

Loe , they dare not be tryed by the Scripture . Which if a papist had not spoken , who would haue beleeved it ?

The Corollarie .

FIrst therefore , since the written Word conteineth in it selfe , every thing necessarie for our salvation : secondly , since no traditions are to be admitted , but such as are consonant to the holy Scripture : thirdly , since Papists load vs with huge numbers of traditions , without warrant of the written word : fourthly , since popish traditions were in old time , most doubtfull and vncerten ; I conclude , that it is a sufficient motive for me to renounce the Romish religion , as false , erroneous , and pernicious doctrine .

Thus much of the ninth Motive .

CHAP. ix . Of Popish auricular confession .

ALthough popish doctours doe wonderfully magnifie their auricular confession , perswading the vulgar sort , that they can not attaine salvation without the same : yet is it in deede a meere invention of man , the bitter torment of conscience , and the readie way to desperation . For manifest probation whereof , I proceede in this manner .

The first Conclusion .

ALL Christians must confesse their sinnes to God , with internall contrition of heart , with full purpose to amend their lives , and with stedfast hope of remission by the mercie of God , through the merites of Christ his Sonne our sweete redeemer . Of this kinde of confession , the Scripture speaketh abundantly .

Delictum , meum cognitum tibi feci , & iniustitiam meam non abscondi . dixi Psal. 32. 5. confitebor adversum me iniustitiam meam domino , & tu remisisti impietatem peccati mei .

I have made my sinne knowne vnto thee , and mine iniustice I have not hid . I said , I will confesse to the Lord my iniustice against my selfe , and thou hast forgiven the impietie of my sinne .

Qui abscondit scelera sua , non dirigetur : quiautem confessus fuerit & reliquerit ea , misericordiam consequetur . Prov 28. 13.

He that hideth his offenses , shall not be directed : but who shall confesse and forsake his sinnes , shall attaine mercie .

Sidixerimus quoniam peccatum non habemus , ipsi nos seducimus , & veritas in nobis non est . si confiteamur peccata nostra , fidelis est & iustus vt remittat 1. Ioan. 1. 8 , 9. nobis peccata nostra . If we say we haue no sinne , we deceiue our selues , and the truth is not in vs : but if we confesse our sinnes , &c.

That this confession must be ioyned with hope of remission , S. Chrysostome teacheth in these words :

Quid proderunt lachrymae & confessio , sinulla adsit abolitionis fiducia ? Chrysost. ad Theodor. laps .

What shal teares & confession availe , if there be no hope of forgivenes ?

And that we must adde herevnto amendment of life , S. Hilarie teacheth vs , when he saith : Quid aliud est confessio erroris , quam confessio desinendi ab errore ? Hilar. in 135. psal.

What other thing is the confession of errour , then to confesse that we will forsake errour ?

So then , when we be wayle our sinnes , confesse them , and purpose to amend our former lives , with stedfast hope of Gods mercie , through attonement made in Christes bloode , wee shall doubtlesse have remission of our sinnes . Then though our sinnes be as redde as scarlet , yet shall they be Esay . 1. 17. made white as snow .

The second Conclusion .

WE must confesse our sinnes one to an other , when we offende one an other . Which fraternall reconciliation done vpon earth , God promiseth to ratifie in heaven . To this confession , holy writ doth seriously exhort vs in many places :

Si offers munus tuum ad altare , & ibi recordatus fueris quod frater tuus habuit aliquid adversum te , relinque ibi munus tuum ante altare , & vade prius Matt. 5. 23. reconciliari fratri tuo , & tunc veniens offeres munus tuum .

If thou offer thy gift before the altar , and shall remember that thy brother hath some matter against thee : leave there thy offering before the altar , and goe first to be reconciled to thy brother , and then come and make thy offering .

This offering ( saith the glosse ) is the sacrifice of a good worke : the altar Glossa interl . supera hunc locum . is Christ , to whome we must offer our good actions by faith . And another glosse saith :

Vade non pedibus , sed animo humili te ei prosternas , in conspectu illius cui oblaturus es : vel petendo veniam , si praesens est . Glossa ordinar. in cod . loco .

Goe not with thy feete , but fall prostrate with an humble heart before him , to whome thou makest thy offering : or aske forgivenesse , if the partie be present .

Christ saith in another place :

Si septies in die peccaverit in te , & septies in die conversus fuerit ad te dicens , poenitet me , dimitte illi . Luc. 17. 4.

If thy brother shall offend thee seaven times a day , and shal seven times a day be converted to thee , and say , it repenteth me , for give him .

Confitemini altervtrum peccata vestra inquit apostolus , & orate pro invicem vt salvemini . Confesse your sinnes one to another , saith the Apostle , & pray Iacobi 5. 16. one for another , that ye may be saved .

The third Conclusion .

THere is yet a third kinde of confession commended in holy writ , which is a generall confession of our sinnes : not onely internally before God , but also externally before the ministers of his worde and sacraments : but this kinde doth not include in it a total and specifical enumeration of our sinnes . This manner of confession made king David before the Prophet Nathan , when he reprooved him for his offences .

Peccaui domino , I have sinned vnto the Lord , saith David . And the Prophet answered : Dominus quoque transtulit peccatum tuum : the Lord hath forgiven 2. Reg. 12. 13 , 14 thee thy sinne . In like manner the sinnefull woman , of whome S. Luke maketh mention , confessed her sinnes generally in teares , signes , Luk. 7. 38 , 48. and gestures , and received incontinently absolution at Christs handes : for he said vnto her , Remittuntur tibi peccata , thy sinnes are forgiven thee . Which manner of confession is fitly described in the booke of Nehemias , 2. Esd. 8. & 9. in the 8. and 9. chapter . For when Esdras and the Levites did interpret the law vnto the people , then the people acknowledging their offences and the offences of their forefathers , did lament , weepe , & confesse their sinnes before the Levites and the whole congregation : and that done , the Levits repeated their confession , and desired pardon of God for the same . So this The true manner of confessing our sinnes day in the Church of England , the people confesse their sinnes generally before the minister , and in the face of the whole congregation . Yea , in Germanie they confesse such speciall sinnes , as grieve and clogge their consciences , & for which they stand in most neede to have advise and counsell . Which libertie is graunted in England also : for such as list may confesse their sinnes to the minister privately , and have both his advise and absolution , if he finde them penitent . Which confession and absolution , would It is to be wished , that confession were more vsed than it is nowe a dayes . God it were more in practise then it is : because instruction and consolation might redound vnto the penitent , by vertue of the same . This kinde of confession was much frequented in the primitive Church , at such time as the zeale of Gods people was great , and their devotion fervent : then did all confesse their sinnes generally : then were none commanded to confesse specifically : then did Christs ministers execute their functions duely : then did S. Iohn Baptist in zealous manner reproove vice , extoll vertue , thunder out Gods wrath and ire against wicked and impenitent sinners , & with all promise free pardon and remission of sinnes , to all such as would lament their sinnes , amend their lives ; reforme their manners , and beleeve in Christ Iesus the innocent lambe , that taketh away the sinnes of the world . Then the Scribes , Pharisies , and great multitudes of people were inflamed with compunction at S. Iohns preaching , bewayled their former lives , confessed Mat. 3. 6 , 7 , 8. generally their sinnes , and desired baptisme for the same . Then the holy vessel of God S. Paul , wrought great miracles by the power of God ; in so Act. 19. 18 , 19. much that many of the faithfull came vnto him confessing their sinnes , and such as had followed magicall arts brought their bookes together , and burnt them in the presence of the people .

The fourth Conclusion .

THE Popish specificall enumeration of all our sinnes , is both impossible to man , and neither commanded by Christ , nor practised by his Apostles . That it is impossible to be performed by man , the Prophet prooveth , when he saith :

Delicta quis intelligit ? ab occultis me is munda me . Psal. 18. 13 , 14.

Who doth vnderstand his offences ? clense me from secret faults .

Quis potest dicere , mundum est cormeum , purus sum à peccato ? Prov. 20. 9.

Who can say , my heart is cleane , I am free from my sinne ?

Neither will it serve their turne , to say as Cardinall Caietan doth , that confession is taken two waies : to wit , absolutely ; and as it is the act of man . Caietanus in summ . in vltima pagella . To confesse all sinnes absolutely , is to leave no sinne vnconfessed : but to confesse all sinnes , as confession is the act of man , is to confesse all those sinnes which are in the power of man : that is , which man doth , or may remember after diligent examination of his conscience . And therefore saith Caietan , when the Gospell requireth the confession of all sinnes in the Sacrament of penance : it is not meant of all sinnes absolutely , but of all sinnes which are in mans power to confesse . This distinction , I say , will not serve ;

1 First , because this distinction , is not mentioned in the Gospell .

2 Secondly , because there is no more reason for the confession of one , then for the confession of all .

3 Thirdly , because this notwithstanding , a man shal alway remaine perplexe : as who can never tel , when he hath vsed sufficientinquisition in that behalfe .

4 Fourthly , because one mortall sinne can not be remitted without another , as all papists confesse ; and consequently , either the secret not confessed mortalls , are remitted with the confessed mortalls , or none at all be remitted by the absolution : if they answer , that none are remitted , because some are not confessed : then shall the penitent never have absolution , because he can never confesse al as is prooved : if they say , the secret not confessed mortals , be remitted with the other : then is it not needefull to confesse them after , when they come to remembrance : which yet al papists require , as necessarie to salvation .

5 Fiftly , because it followeth herevpon , that penitents are bound to confesse their sinnes very many times , which the Popes law requireth but once in the yeere : I proove it , because if they stay any time from confession , they may forget their sinnes through their owne default , and so make frustrate their absolution .

6 Sixtly , because the priests are often so ignorant , that they can not distinguish mortall and veniall sinnes : which yet is necessarie in absolution .

7 Seaventhly , because the priest standeth often excommunicate , and often dealeth with reserved cases , and a thousand such like things chance in absolution . Yea , the archpapists this day , perceiving this matter to be so intricate and dangerous : partly by reason of the cases so reserved , partly by reason of innumerable excommunications , and partly by reason of ignorance in their priests : have invented this poore shift for an helpe , if it may be : to wit , that the Pope shall give to every seminarie priest , full authoritie to absolve from all excommunications and reserved cases what soever : so that now we have so many virtuall Popes in England , as seminarie priests . For every one of them , hath plenitudinem potestatis : and it is a world to consider , how this power is vsed . For because neither the penitent , nor the priest can tell , howe often the partie is excommunicate ; the priest for securitie , pronounceth every time over every person , these words :

I absolve thee from every bond of excommunication , so farre foorth as I can , and thou standest neede . and this is done in latine .

All which frustrate the same , and open to the penitent the gate of desperation . That this manner of confession , is neither commanded by Christ , nor practised by his Apostles : may be evidently prooved by their owne canon-law , as their owne doctours testifie .

Thus writeth the great Thomist Sylvester Prieras :

Quarto , vtrum ad confessionem teneamur divino iure vel humano ? & dico Sylvester . de confess . secundo , par. 4. quod canonistae videntur tenere , quod sit de iurepositivo . & ad hoc est glossa de pen . dist. v. in summa , quae vult quod instituta sit à quadam vniversali traditione ecclesiae : ideo infert , quod confiterinon tenentur infideles , nec similiter graeci , ex quo non acceptaverunt huiusmodi constitutionem , sicut nec votum castitatis .

It is demanded fourthly ( saith the great papist Sylvester , ) whether we be bound to popish confession , by the law of God , or by the positive law of man ? and I say , the canonists holde , that we are but bound by the lawe of man . And of this opinion is the glosse , which is of this minde , that confession was institute by a certaine vniversall tradition of the Church ; whereupon the said glosse inferreth , that infidels are not bound to confession , neither the Greekes in like manner : since they did never approove such constitution , no more then the vow of chastitie .

Yea , the Popes own decrees admit no lesse : for these are the words of his canons ; Quibus authoritatibus vel quibus rationum firmament is vtraque sententia satisfactionis Depoenit . d. 1. cap. quamvis plenit . & confessionis nitatur , in medium breviter exposuimus . cui autem harum potius adhaerendum sit , lectoris iudicio reservatur . vtraque enim fautores habet sapientes & religiofos viros .

Vpon what authorities of foundations of reasons either opinion is grounded , I have briefly shewed . Nowe to whether of them , the reader should adhere , I leave it to his owne discretion . For either opinion hath wise and religious men , for the patrons of the same .

Behold here , gentle reader , that not onely the Popes doctours , but his owne canon-law , and the commenters vpon the same : doe all confesse , that confession after popish manner , is onely grounded vpon mans law . Yea , the glosse addeth that both wise and religious men doe so think , though some others hold the contrarie .

Martinus Navarrus , ( though he hold a contrarie opinion to the canonists , Navar. in enchirid . cap. 2. de confess , n. 3 , ) confesseth plainly , that their solemne glosse commonly received and approoved of all canonists , holdeth confession to be commaunded by the Church .

The famous Canonist and honourable Archbishop Panormitanus , was of the same opinion with the glosse , as confesseth Covarruvias in these words : Covar . tom. 1. par. 1. p. 155.

Quam ex nostris plerique secuti sunt , maximè Panormitanus : ex ea asserentes confessionem sacramentalem quae sacerdotibus fit , iure humano institutam esse .

Which glosse many of our canonists have followed , especially Panormitan : affirming out of that glosse , that sacramentall confession which is made to priests , was ordeined by the law of man .

This to be true , S. Christome confirmeth in these words :

Non tibi dico vt te prodas in publicum , neque apudalios te accuses : sed obedire Chrysost. supra cap. 12. ad hebrae : homil. 31. post med. eiusd . tom. 4. te volo Prophetae dicenti , revela domino viam tuam , antedeū ergo tua confitere peccata : apud verum iudicem cum oratione delicta tua pronuncia , non lingua , sed conscientiae tuae memoria , & tunc demum spera te misericordiam posse consequi .

I doe not bid thee come forth in publike , neither to accuse thy selfe before others : but I would have thee to obey the Prophet , when he saith , reveale thy way to God . Before God therefore confesse thy sinnes , before the true iudge in prayer pronounce thine offences , not with thy tongue , but with the memorie of thy conscience : and then hope to have mercie .

And in another place , the same S. Chrysostome hath these words :

Peccata tua quotidie dicito , vt deleas ea . sed si confunderis alicui dicere , Chrysost. apud Lombard . in 4. s. dist. 17. dicito ea quotidie in animo tuo . non dico vt confitearis ea conservo tuo , vt tibi exprobet . dicito deo , qui curat ea .

Confesse thy sinnes daily , that thou maist blot them out . But if thou be ashamed to confesse them to an other , confesse them daily in thine heart . I doe not bid thee confesse them to thy fellow servant , that he may vpbraide thee . Confesse them to God , who can cure the same .

Saint Augustine is very plaine in this point , for these are his expresse words :

Quid mihi ergo est cum hominibus vt audiant confessiones meas , quasi ipsi sanaturi fint omnes languores meos ? curiosum genus ad cogno scendam vitam alienam , Aug. lib. 10. confess . cap. 3. tom. 1. desidiosum ad corrigendam suam . quid a me quaerunt audire qui sim , qui nolunt à te audire qui sint ? & vndesciunt cum à meipso de meipso audiunt , an verum dicam , quandoquidem nemo scit hominum quid agatur in homine , nisi spiritus hominis qui in ipso est .

What have I therefore to doe with men , that they must heare my confessions ? as though they shold heale al my diseases ? a curious kinde to know an others mans life , and sluggish to correct their owne . Why seeke they to heare of me what I am , who will not heare of thee what them selves are ? And how know they when they heare me tell of my selfe , that I say truely ? since no man knoweth what is done in man , but the spirit of man that is in him .

These are S Augustines owne words , so plaine and effectuall against popish , vnchristian , foolish , and execrable confession , as nothing more needeth to be said therein .

The fifth Conclusion .

ALbeit Popish auricular confession be so magnified with Papistes , that every one is commanded vnder paine of damnation to beleeve the same , as instituted by Christ himselfe : yet was it not an article of popish faith , for the space of one thousand and five hundred yeeres after Christ . This conclusion , because it is very important , I shal desire thee , gentle Reader , to ponder deepely with me my discourse .

Iosephus Angles Valentinus a popish fryer , and bishop of Bosana , in the second tome of that worke which he dedicated to the Pope himselfe Sixtus Quintus , hath these expresse words :

Ante concilium Later . erat haereticum negare necessitatem confessionis , negantes tamen Ioseph . Angl. in 4. sent. q. de confess . p. 255. non erant haeretici . ratio est , quia nondum erat ab ecclesia declaratum .

Before the councell of Lateran it was hereticall to denie the necessitie of confession , but yet they were not heretikes that denied it . The reason is , because the Church of Rome had not yet declared it to be an article of faith .

Loe , these words conteine effectually , the exact proofe of this conclusion , if they be well marked .

1 We must therefore observe first , that who soever beleeveth not stedfastly every decree of the Church of Rome in matters of faith , is holden of that Church for an heretike .

2 We must observe secondly , that the councell of Lateran , ( whereof this fryer speaketh ) was holden in time of Pope Iulius the second , and Pope Leo the tenth , that is 1500. yeeres after Christ .

3 We must observe thirdly , that vntill fifteene hundred yeeres after Christ were expyred , they that beleeved not popish auricular confession to be ordeined by Christ , were no heretikes . For so , as you see , this fryer teacheth , and the Pope him selfe graunteth .

4 We must observe fourthly , that the Church of Rome hath no authoritie , to coyne any new article of faith .

5 We must observe fiftly , that the Church of Rome hath no new revelations in matters of faith , but the very same which it had in the Apostles time : both which latter observations , their owne deare Canus telleth vs , in these words :

Omnia siquidem fidei dogmata ab Apostolis accepit ecclesia , vel scripto , vel Canus , de loc. lib. 3. cap. 4. verbo . quoniam ij ministri fuere sermonis , nee vllas in fide novas revelationes ecclesia habet .

For the Church received all doctrines of faith from the Apostles , eyther by word or writing . Because the Apostles were the ministers of the word , neither hath the Church any new revelations in faith .

Now out of these observations which are evident , it followeth necessarily , that confession this day ought not to be an article of faith , no not in the Church of Rome .

1 For first , during the time of fifteene hundred yeeres after Christ , it was no article of faith in the Church of Rome .

2 Secondly , the Church of Rome can not make that an article of faith now , which was no article of faith in the Apostles time .

3 Thirdly , the Church of Rome hath no new revelations , in matters of Christian faith . For so as you have heard , hath their owne Melchior Canus avouched .

Neither will it helpe to say , that auricular confession was an article of faith in the Apostles time , but not then revealed to the Church . For as Canus hath told vs plainly , the Church receiveth no newe revelations of faith .

This doctrine is confirmed by their famous Cardinall Caietan , who avoucheth two speciall grounds against popish auricular confession . For Caietan . super Ioan. cap. 20. first , although Christ by his opinion instituted confession , yet did he make it voluntarie , and left it in mans election , whether he would confesse , or not confesse . Againe , he telleth vs that the manner of popish confession , to wit , to confesse secretly in the priests eare , was not ordeined by our Saviour Christ . Out of which assertion , I inferre a double conclusion against the Papistes . The one , that confession is not necessarie to salvation . For that which is voluntarie , as to be a Monke , a Nunne , a Priest , a Iesuite ; is not necessarie to salvation , as every papist graunteth : but is as a counsell , & worke of supererogation . The other , that popish lawe vrging men to auricular confession , is flat against Christs institution . And thus I weene , I have prooved this conclusion .

The sixt Conclusion .

IF Popish confession were ordeined by Christ , as the papists falsely and grossely imagine : yet would it followe by a necessarie consecution , that every Pope should be in daunger of his salvation . This conclusion may seeme somewhat strange : but I proove the fame . By popish doctrine every man and every woman of lawfull yeeres , are bound vnder paine of damnation , to the said confession ; and consequently , the Pope beeing either man , or at least woman , ( as is thought of pope Iohn , ) is strictly bound vnto the same . Now syr , how our Pope his holinesse shall come to confession , and have absolution of his sinnes , hoc opus , hic labor est . And that the reader may fully vnderstand the difficultie herein : it is to be noted , that no priest can absolve any person from his sinnes , over whome he hath not superioritie and iurisdiction but , his holines hath both the swords , his power is above Kings and Emperiours , and over him no mortall creature , no not an Angel of heaven , hath any iurisdiction at all , as holdeth popish faith . The Pope then being subiect to none , & must yet be absolved of some ; which some , must haue iurisdiction over him ; standeth doubtles in great perplexitie , and in no small danger of his saluation . Let us therefore find some poore shift , to helpe his holines if it may be . What if we say , that the Pope hath no mortal sinne , & so is not bound to popish absolution . But , alas , all Popes are not Saints , as is prooved , and so some must perforce have absolution . Let us say , that he may absolue himselfe , as well as he may graunt pardons to him selfe . But , alas , that implyeth contradiction : because so he remaining one and the same man , should be both superiour and inferiour to himselfe : superiour , as he did absolve : and inferiour , as absolved . Let vs say , that he voluntarily submitteth himselfe , and so receiueth absolution . But , alas , so shall his holines still be inferiour to the silly priest : because as S. Paul discourseth to the Hebrewes , he that blesseth , is greater then he that is blessed . Let us say , Hebr. 7. ● . that the Pope giueth to the priest power ouer him , for that time onely . But , alas , that would be a rare and strange metamorphosis , with an impossibilitie annexed therevnto . For first , by this meanes the simple priest should be Pope in time of absolution , as having then greatest power upon earth . Secondly , after absolution , he that was pope , should cease to be pope : and he Argumentum ad hominem . that was not pope , should without election or consecration , be pope again . Which is a thing impossible , euen by popish proceeding . Let vs say , that some other pope hath given this auctoritie to the priest . But , alas , that can not possibly be graunted . For this is a constant axiome with the papists : par in parem non habet potestatem . When two are of equall auctoritie , the one can not make a law for , or against the other . Well , since none of these waies can content his holines ; let vs heare what his owne deare vassals can say in his defense .

Iosephus Angles vnfoldeth this great difficultie at large , when he thus writeth :

Canus affert tres opiniones : prima est S. Thomae , & D. Bonaventurae , quibus adhasit Turrecremata . Secunda opinio est Paludani , asserentis habere authoritatem Ioseph . Ang. in 4. s. q. de confess . p. 257. absolvendi non à Papa , sed à Christo. Tertia est Caietani , dicentis iurisdictionem quam habet sacerdos absolvendi Papam , nec esse à Christo , neque à Papa , neque ab ecclesia , sed solum ex electione , per hoc scilicet quod papa se subiicit illi illumque eligit . Est & quarta opinio , qua tenetur , quod quemadmodum in receptione ordinis datur vnicuique simplici sacerdoti potest as iurisdictionis respectu venialis , & mortalis quae poenitens alias confessus est , & etiam respectu cuiuscumque peccatoris in articulo mortis : ita datur tunc iurisdictio eidem sacerdoti absolvendi papam .

Master Canus bringeth three opinions ▪ the first is , of S. Thomas and S. Bonaventure , to whome agreeth Turrecremata . The second is , the opinion of Paludanus , who avoucheth that the Priest receiveth his authoritie , not from the Pope , but from Christ him selfe . The third opinion is Caietans , who affirmeth , that the Priest hath authority to absolve the Pope , neither from Christ , nor from the Pope , nor from the Church , but onely by election : to wit , in that the Pope submitteth him selfe to the Priest , and chooseth him . And there is yet a fourth opinion , which holdeth that as in receiving of priesthoode , power of iurisdiction is given to every simple priest , in respect of veniall sinnes , and of those mortalls which the penitent nath otherwise confessed , and also in respect of every sinner in the point of death : so is iurisdiction then given to the said Priest , that he may absolve the Pope .

Thus saith our reverend bishop , and worthie fryer Ioseph . Out of whose words I note ;

1 First , that since our Lord is the God of peace , and not of dissention , as recordeth his holy Apostle in many places : it must needes follow , that this popish doctrine is not of God , which is so devided against it selfe : and 1. Thess. 5. 23. 2. Thess. 3. 16. 1. Cor. 14. 33. therefore said Caietain truely , though vnwittingly , and to another ende : when he denied the priest to have his authoritie , from Christ , or from his Church .

2 I note secondly , that their doctrine is meere opinative , as which is onely grounded vpon mans invention .

3 I note thirdly , that as the priestes iurisdiction is vncerten , so is the Popes absolution also , as which is consectarie therevnto : and consequently , that the Pope standeth in daunger of his salvation . And so , if I be not deceived , the obscuritie of this conclusion is made evident .

The Corollarie .

FIRST therefore , since auricular popish confession is not commaunded by Christ : secondly , since it was not practised by the Apostles : thirdly , since it was instituted onely by the positive lawe of man : fourthly , since the Greeke Church never admitted that lawe : fifthly , since it is contrarie not onely to the fathers , but to popish doctours also : sixtly , since it bringeth the Pope him selfe to the hazard of his salvation : I conclude , that it is a sufficient motive for me to renounce the Romish religion , as false , erroneous , and pernicious doctrine .

Thus much of the tenth and last Motive .