A defence of the Apologie of the Churche of Englande conteininge an answeare to a certaine booke lately set foorthe by M. Hardinge, and entituled, A confutation of &c. By Iohn Iewel Bishop of Sarisburie.

The Apologie, Cap. 6. Diuision. 2.

And (wee saie) that the office of Loosing consisteth in this pointe, that the Minister either by the Preachinge of the Gospel offereth the Merites of Christe, and ful pardon to sutche as haue lowely, and contrite hartes, and doo vnfainedly repente them selues, pronoun∣cinge vnto the same a sure, and vndoubted forgeeuenesse of theire sinnes, and hope of Euerlastinge Saluation: Or els that the same Minister, when any haue offended theire Brothers mindes with somme greate offence, or notable, and open crime, whereby they haue, as it were, vannished, and made them selues straungers from the Common Felowship, and from the Body of Christe, then after per∣fite amendement of sutche personnes, dothe reconcile them, and bring them home againe, and restore them to the Companie, and Vnitie of the Faithful.

M. Hardinge.

The summe of all these gaye woordes abbridged dothe attribute Loosinge, or Absolution firste to Preachinge, nexte to Assotlinge sutche as be Excomminicate. As touchinge the firste, these Defen∣ders confounde the offices of Preachinge and of Absolution. The Preacher teacheth the hearers, and reporteth the woordes of Christe, as out of the mouthe of Christe, saieinge, Thus saithe Christe &c: The Priest, whiche is the Minister of Absolution, accordinge to the Authoritie geuen to him by Christe, in his owne person assoileth the Penitente, saieinge,* 1.1 I assoile thee in the name of the Father, &c.* 1.2 The Preacher in that he preacheth onely dothe not assoile sinners, neither geueth he the Merites of Christe, nor full pardon by pronouncinge vnto them the Gospell.* 1.3 For if that greate benefite consiste in pronouncinge or denouncinge of the Gospell, then why might not euery laye man, yea womenne, yea yonge boyes, and gyrles assoile sinners? yea why might not euery man assoile him selfe? And woulde ye Sirs appointe vnto vs suche for iudges constituted by Christe?

For the woordes of Christe be so plaine, as they cannot be so violently wrested. For Christe saide not, To whom ye offer by preachinge of the Gospel my Merites, and Pardon, or whose sinnes ye pronounce by the Gospell to be remitted, but quorumcunque remiseritis, who soeuers sinnes ye remitte, they are remitted to them. For as the sonne of man remitted sinnes to him that was sicke of the Palsye,* 1.4 and to Mary Maudelen, that ye maye knowe (saithe he) that the sonne of man hathe Power to remitte sinnes,* 1.5 &c: Euen so he hathe transferred* 1.6 the same power vnto Priestes, saithe Chrysostome. VVhiche Priestes he hathe sente, as the Father sente him. And if Absolution consiste in pronouncinge of the Gospell, whiche profiteth so muche as it is beleeued,* 1.7 then the power of the Keies whiche Christe hathe geuen to the Churche, consisteth not so muche in the Minister, as in the sinner that heareth and beleeueth, and so is forgeuen by Luthers Opinion. And by this meanes the Prieste hathe no speciall power. But wee saie with the Churche, that a Sacramente hath his efficacie of the institution of Christe in him, to whom it is adhibited. In this sense the Catholike Churche of Christe hath euer taughte, that God woorketh our Saluation by Sacramentes, and in this faithe it hathe alwayes baptized infantes, that their sinnes beinge remitted, they mighte be made the children of God* 1.8 Like wise by the Keyes of the Churche it hathe assoiled personnes be∣refte of the vse of speache and reason, as the Learned and Auncient Holy Father Leo teacheth in his Epistle ad Theodorum Episcopum Foroiuliensem, and S. Augustine de adulterinis con∣lugijs, Lib. 1. Cap. 26. & vltimo.

Finally if the office of Loosinge, that is Absolution, consisted in Preachinge the Gospell, and offeringe the Merites of Christe by pronouncinge the woordes, in whiche the remission of our sinnes

is expressed, as this Denfender teacheth: then had not the Catechumens of olde time, neither nowe shoulde they be in any danger, if they shoulde dye without Baptisme, and the grace of reconcilia∣tion, that is, not beinge assoiled. For they lacked no preachinge, as nowe they lacke not where any suche bee. The contrarie whereof the Churche hathe euer taught, and for witnesse of the same,* 1.9 besides other fathers, wee haue the plaine Doctrine of S. Augustine: Who saithe, that a Cate∣chumen, howe mutche so euer he profitethe, beareth still the burthen of his iniquitie so longe, as he is not baptized.

I denie not, but cases of iuste necessitie be excepted in the one, and the other, hauinge right and firme willes, and desire in eche case: VVhen not the contempte of Religion, but the pointe of necessitie excludethe the Mysterie of baptisme, as S. Augustine saithe. Then how dangerous, and pernicious is the Doctrine of these Defenders our Newe Ministringe Prelates, who more with sweete and Holy woordes, then withe truthe, teache Christen people, that the office of Loosinge consisteth in offeringe by preachinge of the Gospell (as they call it) the Merites of Christe, and full pardon, and by pronouncinge (I knowe not howe) a sure and vndoubted forgeeuenesse of sinnes and hope of Euerlasting Saluation to suche,* 1.10 for soothe, as haue lowly and contrite hartes, and doe vnfainedly repente them? The contrition of harte, they seeme to speake of, sufficethe not for Loosinge of sinnes, onlesse it be contrition formed with charitie, as the Diuines teache. VVhiche charitie, seeketh and re∣quireth the Sacrament of Penaunce, and the grace of reconciliation. whiche cannot be ministred, but by a prieste.* 1.11 Neither is it possible, the prieste to iudge truly, who are lowly and contrite of harte, and repente them vnfainedly, forasmutche as he cannot searche the harte, onlesse the penitentes humble them selues vnto him, and declare theire repentaunce by simple and lowly confession of their sinnes.* 1.12 VVhiche confession these Newe Gospellers haue abandoned out of theire Congregations. Howe mutche is more the Catholike and holesome Doctrine of S.* 1.13 Augustine to be embraced and fo∣lowed, whiche he vttereth in these woordes? Doo ye penaunce, sutche as is done in the Churche, that the Churche maie praie for you. Let noman saie to him selfe, I do penaunce secretely, before God I do It: God, who forgeeueth me, knoweth, that I doo it in my harte. But what saith S. Augustine hereunto? VVhy then (saithe he) it was saide in vaine, What thinges ye Loose in Earthe,* 1.14 they shalbe Loosed in Heauen. Then without cause the Keies be geeuen to the Churche. VVe make voide the Gospell of God: wee make frustrate the woordes of Christe.

S. Augustine saithe, doo ye penaunce, not sutche as liketh your selues, not sutche as Newe fangled selfe pleasinge Preachers teache you, but sutche, as is done in the Churche, whiche consisteth in Contrition of harte, confession of mouthe, and satisfaction of worke, that so ye maie be assoiled, and perfitely reconciled.

Touchinge the seconde pointe, wee doo not attribute the Loosinge of sutche, as be excommu∣nicate, to the offeringe of Christes Merites and pronouncinge of the Gospell vnto them, as you doo, but to the power of Iurisdiction by Christe geeuen to the Churche.

By the fathers Excommunication in consideration of the necessitee of it, is called neruus Ecclesiasticae disciplinae, the sinnowe of Churchely discipline: by the Canons, Mucro Episcopi, the swerde of a Bishop: by S. Augustine, Episcopalis iudicij damnatio, qua poena nulla in eccle∣sia maior est. The condemnation of a man by Bishoply Iudgemente, then the whiche there is no greater punishmente in the Churche.

The B. of Sarisburie.

Wée commit the Keies of the Kingedome of Heauen onely vnto the Prieste∣and, to none other: and to him onely wee saie, What so euer thou bindeste in Earthe, shalbe Bounde in Heauen. Yet neuerthelesse hath not euery Prieste the vse of these Keies. Peter Lombarde him selfe saithe, Sanè dici potest, quòd alteram istarum Clauium,* 1.15 id est Scientiam discernendi, non habent omnes Sacerdotes: Wee maie safely saye, that al Priestes haue not the one of these twoo Keies: I meane the Knowledge to di∣scerne. Yf they haue not the Keies, them can they neither Open, nor Shutte.

Neither doothe it folowe of Our Doctrine, that either Children, or Laye

menne doo,* 1.16 or maie forgéeue sinnes. And yet Gods Woorde maie be mighty, be the pronouncer of it neuer so simple. S. Augustine saithe, Cùm Christus Petro dicerer,* 1.17 Tibi dabo Claues Regni Coelorum, Vniuersam significabat Ecclesiam: When Christe saide vnto Peter, Vnto thee I wil geeue the Keies of the Kingdome of Heauen, he signified thereby the whole Churche. And againe, Quaecun{que} ligaueris super Terram, e∣runt ligara in Coelo.* 1.18 Coepisti habere Fratrem tuum, tanquam Publicanum: Ligas illum in Terra. Cùm autem correxeris, & concordaueris cum Fratre tuo, soluisti illum in ter∣ra. Cùm solueris in terra, solutus erit in Coelo: What so euer thinges thou shalt Binde in Earthe, they shalbe Bounde in Heauen. Thou (beinge a Lateman) hast begonne to haue thy Brother as a Publicane: Thou Bindest him in Earthe. But when thou hast corrected him and hast agreed with thy Brother, thou hast Loosed him in Earthe. And when thou haste Loosed him in Earthe, he shalbe Loosed in Heauen.

Likewise Theophylacte saithe,* 1.19 Si tu offensus habes eum, qui te affecit iniuria, sicut Publicanum, & Gentilem, erit ille & in Coelo talis: Si autem solueris eum, hoc est, Si illi condonaueris, erit illi & in Coelo condonatum. Non enim solùm, quae soluunt Sa∣cerdotes, sunt soluta: sed quaecun{que} & nos iniutia affecti vel ligamus, vel soluimus, & ipsa erunt ligata, vel soluta: If thou beinge offended, haue him, that hathe donne thee wronge, as a Publicane, and as an Heathen, sutche shal he be also in Heauen. But if thou Loose him, that is to saie, if thou pardonne him, he shalbe pardonned also in Heauen. For not onely the thinges, that Priestes Loose, are Loosed: but also what so euer wee, (being Lai∣monne) hauinge taken wronge, doo Binde, or Loose, the same thinges shal also be Bounde, or Loosed.

This Doctrine maie not séeme so strange to M. Hardinge: Onlesse he be a stranger emongest his owne. For by the Order of his owne Churche of Rome, an Olde wife, or a Yonge gyrle maie Minister the Sacramente of Baptisme. And, I trowe, he wil not saie, They maie Minister Baptisme without Remission of Sinnes.

In his Churche of Rome the Power of the Keies is lapped vp oftentimes in a Bulle of Lead, and sente abroade into the world by a Laye Pardoner: and is thought neuerthelesse good, & sufficient vnto the Receiuer for Remission of Sinnes. notwithstandinge the messenger be no Priest.

Somme of the late Doctours of his saide Churche haue taught vs,* 1.20 that a man maie make his Confession by a bille of his hande: and receiue Absolution by a Trusheman, or by a Broker. Peter Lombarde the Grande Maister of theire whole Schole saithe,* 1.21 Si tamen defuerit Sacerdos, Proximo, vel Socio est facienda Con∣fessio: If thou wante a Prieste, thou muste make thy Confession vnto thy neighboure, or vnto thy felowe. And Beda saithe, as he is alleged by the saide Peter Lombarde, Coaequalibus quotidiana, & leuia: grauiora verò Sacerdoti pandamus: Let vs open our smal, and daily sinnes vnto our felowes: and the greatter vnto the Prieste.

And to be short,* 1.22 vpon the Decretales it is noted thus, In necessitate Laicus potest, & Audire Confessiones, & Absoluere: In case of necessitie a Laie man maie bothe heare Confessions, and Absolue.

This is the Order,* 1.23 and Doctrine of M. Hardinges owne Churche. His owne Doctours tel him, that Laye Menne, and Wéemenne maie Absolue the Penitente, and Forgeeue Sinnes. Therefore hée hathe the lesse cause to mis∣like it.

M. Hardinge saithe further, Christe saithe not, To whom ye offer by preaching of the Gospel my Merites and Pardonne: or, whose sinnes ye pronounce by the Gospel to be remitted: but, Quorumcunque remiseritis, whose so euer sinnes ye remitte, they are remitted. Yf M. Hardinge wil Conclude of this Negatiue, Ergo, Sinnes be not

forgeuen by the preachinge of the Gospel,* 1.24 I trowe, it wil be but a Simple Argu∣mente. For Chrysostome saithe, Clauicularij sunt Sacerdotes, quibus creditum est Verbum Docendi, & Interpretandi Scriptutas: The Keiebearers be the Priestes, to whom is committed the VVoorde of Teachinge and Expoundinge the Scriptures. And S. Hie∣rome saithe,* 1.25 Quaecun{que} Solueritis super Terram, erunt Soluta & in Coelo. Soluunt autem eos Apostoli Sermone Dei, & testimonijs Scripturarum, & exhortatione virtutum: What so euer thinges ye Loose vpon Earthe, they shalbe Loosed also in Heauen. But the Apostles Loose them by the VVoorde of God, and by the Testimonies of the Scriptures, and by exhortation vnto vertue.* 1.26

Likewise S. Augustine saithe, Iam vos Mundi estis propter verbum, quod Ioquutus sum vobis. Quare non ait, Mundi estis propter Baptismum, quo loti estis? Ni∣si quia & in Aqua Verbum Mundat: Now are you cleane bicause of the VVoorde, that I haue spoken to you. VVhy saithe he not, you are cleane bicause of the Baptisme, wherewith ye are wasshed? Sauinge that euen in the VVater, it is the VVoorde, that maketh Cleane. Likewise S. Ambrose,* 1.27 Remittuntur peccata per Verbū Dei, cuius Leuites est Interpres: Sinnes be forgeeuen by the VVoorde of God, the Expounder whereof is the Leuite, or Prieste.

Al the Power is in the Woorde of God, whiche S. Paule calleth the Power of God vnto Saluation: and, Verbum Reconciliationis: The VVorde, whereby wee be Re∣conciled vnto God.

And for this cause Chrysostome saithe,* 1.28 as it is alleged by M. Hardinge, that the Prieste hathe the same Power that Christe had: For that he Preacheth the same Woorde of God, that Christe Preached. And in this sense Christe saithe vn∣to his Disciples,* 1.29 As my Liuinge Father sente me, euen so, (and with like Commission) doo I sende you.

Otherwise the Power of Christe farre surmounteth, and passeth al Crea∣tures, not onely in Earthe,* 1.30 but also in Heauen. Christe him selfe thereof saithe thus: Al thinges are deliuered to me of my Father, And the Prophete Esai saithe, Ponam Clauem Domus Dauid super humerum eius. Aperiet, & nemo Claudet: Clau∣det, & nemo Aperiet:* 1.31 I wil set the Keie of the House of Dauid vpon his shoulder. Hee shal Open, and noman shal Shutte: Hee shal Shutte, and noman shal Open.

Of this Doctrine, saithe M. Hardinge, foloweth a greate inconuenience. For then, saithe he, the Power of the Keies consisteth not so mutche in the Mini∣ster, as in the Sinner, that heareth, and beléeueth. This inconuenience is nothinge so greate, as it is pretended. The errour hereof standeth in the Equiuoca∣tion, or doubtful taking of one Woorde. For one thing maie be in an other sundrie waies. As Remission of Sinnes maie be in the Prieste, as in the Messenger: In the Woorde of God, as in the Instrument: In the Penitente partie, as in the Receiuer. The offeringe hereof is in the Minister: but the effecte, and force is in the Sinner. Therefore S. Luke saithe, God Opened the Harte of the Silck woman, that she should geue Eare vnto the woordes,* 1.32 that were spoken by S. Paule. And Christe saithe, VVho so euer shal Beleeue, and be Baptized, shalbe saued: but he, that beleeueth not, shalbe damned. Like∣wise Peter Lombarde him selfe saithe, Ex his apertè ostenditur, quo'd Deus ipse Poe∣nitentem soluit, quando intus illuminat inspirando veram Cordis Contritionem: Here∣by it plainely appeareth, that God him selfe Looseth the Penitente, when by geeuinge him in warde lighte, hee inspireth into him the true Contrition of the Harte. And there∣fore Clemens Alexandrinus saithe, Fides nostra est Clauis Regni Coelorum: Our Faithe is the Keie of the Kingedome of Heauen. And S. Augustine likewise saithe, Cor Clausum habent, quia Clauem Fidei non habent: They haue theire hartes shutte, bicause they lacke the Keie of Faithe.* 1.33 Againe he saithe, Suscitari mortuus, nisi in∣t••is clamante Domino, non potest: The deade man cannot be raised againe, onlesse the

Lorde Crie within him.* 1.34

And, to comme neare to the pourpose, Gratian him selfe saithe, Voluntas Sacerdotis nec prodesse,* 1.35 nec obesse potest: sed meritum benedictionem poscentis. The wil of the Prieste can neither further, nor hinder: but the Merite of him, that desi∣reth Absolution.

Touchinge the Obiection of Frantique Personnes, and maddemenne, in what sorte, and howe farre Absolution taketh place in them, for as mutche, as it is an extraordinarie case,* 1.36 I thinke it neither needeful, nor easy to define. In deede a question is moued by Pope Innocentius the thirde, whether, and in what sorte a man, either in his maddenesse, or in his sleepe maye be Baptized. And S. Augustine seemeth to witnesse, that Children sommetime were Bapti∣zed in theire Mothers Wombe. Likewise he writeth of a fréende of his owne, Cùm iaceret sine sensu in dolore laetali,* 1.37 & desperaretur, Baptizatus est nesciens: Where∣as hee laye in a Traunse, without sense, in deadly paine, and was despaired of, hee was Baptized, and knewe not of it.

Bonauentura addeth somme force vnto the mater,* 1.38 and demaundeth this question, An aliquis possit absolui inuitus: VVhether a man maie be Absolued againste his wil, or no.

But concerninge the Absolution of madde menne in the time of theire phrenesie:* 1.39 It seemeth, this was bothe the meaninge of Leo, and the Godly di∣scretion of the Churche at that time, that if a man standinge Excommunicate had happened to be berefte of his senses, and beinge in that case, had benne likely to departe this life, vpon proufe of his former repentance, he should be restoared, that he might departe in peace, as a Member of the Churche of God. The practise hereof wée finde in the Councel of Carthage by these woordes: Si is,* 1.40 qui Poenitenti∣am in infirmitate petit, in Phrenesim versus fuerit, dent testimonium, qui eum audiue∣runt, & accipiat Poenitentiam: If he, that desired reconciliation by Penaunce in his sick∣nesse, afterward fal Madde, let them, that hearde him, beare witnesse with him: and so let him receiue Penance.

This was onely a publike Testimonie vnto the Churche, that the partie Excommunicate was repentante before, when his minde was quiet. And what thinge els M. Hardinge can geather hereof, I cannot tel. Certainely in this Order, and manner they restoared, not onely Madde menne, but also deade menne vnto the Churche.* 1.41 For so it is noted vpon the Decrées: Ex quo, cùm per eum non stabat, el communicare debemus. Et ita est absoluendus post mortem: VVherefore see∣inge there was no lacke in his parte, wee ought to Communicate with him. And so he muste be Absolued after his deathe.

The woordes, that S. Augustine often vseth vnto Beginners, or Entrers of the Faithe, called Catechumeni, are vttred rather for terrour of others, then for rigoure of Truthe,* 1.42 as shal appeare. For otherwheres he writeth thus: Catechu∣meni secundum quendam modum per Signum Christi sanctificantur: The Catechumeni, or Beginners, after their sorte, are sanctified by the Signe of Christe. Againe he saith to them, Non dum renati estis: sed per Crucis Signum in vtero Sanctae Matris Ecclesiae iam con∣cepti estis: Ye are not yet borne a newe, but by the Signe of the Crosse, ye are already concei∣ued in the VVombe of the Holy Churche your Mother.

Therefore hauinge thus once entred into y^e Faithe of Christe, although they happened afterwarde to departe this life without Baptisme, yet the Churche of∣tentimes thought it good,* 1.43 to Iudge wel of them. S. Ambrose doubted not, but the Emperour Valentinian departed hence in Goddes fauoure: And yet was the same Emperoure but a Beginner, and a Nouice in the Faithe, and departed hence without Baptisme.

M. Hardinge saithe further,* 1.44 Onlesse the Penitente make particulare rehear∣sal of al his sinnes, the Prieste, or Minister can be no Iudge. Where vnto I adde also further,* 1.45 Notwithstandinge any rehearsal that maye be made, yet can the Prieste neuer be, but a doubteful Iudge. S. Augustine saithe, Quid ergo mihi est cum Hominibus, vt audiant Confessiones meas, quasi sanaturi sint Omnes Languores meos? Vnde sciunt, cùm à meipso de meipso audiunt, an verum dicam? Quandoquidem nemo scit Hominum, quid agatur in Homine, nisi Spiritus Hominis, qui est in Homine. VVhat haue I to doo with menne, that they should heare my Confessions, as if they weare bable to beale al my griefes? VVhen they heare me speake of mee selfe, how can they tel, whether I doo saie the truthe, or no? For noman knoweth, what is donne in Man, but the sprite of Man, that is in Man.

How be it, hereof haue growen many vnnecessarie, and curious questions, what Yeeres,* 1.46 what Monethes, what Daies, what Houres, what Manner, what Order of Penance should serue for euer seueral sinne. In Resolution of whiche doubtes stoode the Iudgement of the Prieste. And therefore Carolus Magnus in in his Lawes straitely commaundeth, that the Priestes should be skilful in the Booke of Penance.

But, as touchinge the Iudge of Sinnes, S. Chrysostome saithe, Ante Deum confitere peccata tua. Apud Verum Iudicem cum Oratione delicta rua pronuntia: Confesse they sinnes before God.* 1.47 Before the True Iudge with praier pronounce thine of∣fenses. And againe, Cogitatione fiat delictorum exquisitio: Sine Teste sit hoc Iudici∣um: Solus te Deus confitentem uideat: Let the examination of thy sinnes be wrought in thy Harte: Let this Iudgement be VVithout VVitnesse: Let God Onely heare thee, when thou makest thy Confession. And againe he saithe, Medicinae locus hîc est, non Iudicij: non poenas, sed peccatorum Remissionem tribuens. Deo Soli dic peccatum tuum:* 1.48 Heere is place of Medicine, and not of Iudgement: geuinge not punishement, but Remission of Sinnes. Open thy sinne to God Alone.

And therefore in M. Hardinges owne Canons it is noted thus, Confessio fit ad ostensionem Poenitentiae:* 1.49 non ad impetrationem veniae: Confession is made (vnto the Prieste) not thereby to obteine forgeuenesse, but to declare our repentance. And againe, Confessio Sacerdoti offertur in Signum veniae acceprae: non Causam Remissionis acci∣piendae: Confession is made vnto the Prieste in token of remission already obteined:* 1.50 and not as a cause, whereby to procure Remission.

And yet is the Prieste a Iudge, al this notwithstandinge: and pronoun∣ceth sentence as a Iudge, of Doctrine, of Open Sinne, of y^e Offence of the Churche, and of the Humilitie, and Heauinesse of the Penitent: and as a Iudge, togeather with the Elders of the Congregation, hath Authoritie, bothe to Condemne, and to Absolue.* 1.51 Peter Lombarde him selfe saithe, Etsi aliquis apud Deum sit solutus, non tamen in facie Ecclesiae solutus habetur, nisi per indicium Sacerdotis: Al be it a man be Absolued before God, yet is be not accoumpted Absolued in the face of the Churche, but by the Iudgemente of the Prieste.

Likewise saithe S. Augustine,* 1.52 Horror pritis publica Poenitentia satisfacere, & Sacerdotis Iudicio reconciliatum Communioni sociari: I exhorte you first to make Satis∣faction (vnto the Churche) by open penance: and so to be restoared to the Communion by the discretion of the Prieste.

The order hereof,* 1.53 as it is set foorthe by S. Cyprian, was this: Firste the Sinner by many outwarde gestures, and tokens shewed him selfe to be penitent, and sorowful for his sinne: After that he made humble Confession thereof before the whole Congregation,* 1.54 and desired his brethren to praie for him: Lastly the Bi∣shop and the Cleregie laide theire handes ouer him, and so reconciled him. So saithe Origen, Qui lapsus est, procedit in medium, & Exomologesin facit: He that hathe offended, commeth foorthe into the middes (of the People) and maketh his

Confession. Sozomenus likewise describinge the same Order saithe thus,* 1.55 Rei ad terram sese pronos abijciunt cum planctu, & lamentatione. Episcopus ex aduerso occurrit cum Lachrymis,* 1.56 & ipse ad Pauimentum lamentando prouoluitur: & vniuersa Ecclesiae multitudo Lachrymis suffunditur: They, that haue offended fal downe flat with weepinge, and lamentation to the grounde. The Bishoppe commeth to him with teares, and him selfe likewise falleth downe: and the whole multitude of the Churche is powred ouer and ouer with teares.

I vse the moe woordes herein, for that the whole mater is longe sithence growen vtterly out of vse. Notwithstandinge this is the Confession, and Pe∣nance, that S. Augustine speaketh of. Of Open Confession, M. Hardinge, hee saithe, The Keies were not geeuen to the Churche in vaine. Of Open Confession hée saithe, VVhat so euer ye Loose in Earthe, shalbe Loosed in Heauen. Of Open Con∣fession he speaketh al these woordes: and not of any Auriculare, or Priuate dea∣linge. Yf M. Hardinge happen to doubte hereof, let him looke better vpon his Bookes. There shal he finde, euen in the verie same place, he hathe alleged, these woordes partely goeinge before,* 1.57 partely folowinge: Agite Poenitentiam, qua∣lis agitur in Ecclesia, vt oret pro uobis Ecclesia: Iob dicit, Si erubui in conspectu populi confiteri peccata mea: Propterea Deus uoluit, vt Theodosius ageret Poenitentiam pu∣blicam in conspectu populi: Nolite permittere Viros vestros fornicari: Interpellate contra eos Ecclesiam: Doo Penaunce, sutche as is donne in the Churche, that the Churche maie praie for you: Iob saithe, I was not ashamed in the sight of al the people to con∣fesse my sinnes: Therefore God would, that Theodosius (beinge the Emperoure of the worlde) should doo Open Penaunce euen in the presence of al y^• people. Ye wiues, suffer not your Husbandes to liue in fornication: Comme before the Congregation, and crie against them.

This is the Confession, that S. Augustine speaketh of: not Secrete, or Priuate, or in the Eare: but Publique, and Open, and in the Sight, and Hearing of al the people.* 1.58 In like manner saithe S. Ambrose, Multos necesse est vt ambias, & obsecres, vt dignentur interuenire. Fleat pro te Mater Ecclesia, & culpam tuam Lachymis lauet: Thou muste needes humble thee selfe, and desire many to in∣treate for thee. Let the Churche thy Mother weepe for thee: and let her washe thy offence with her teares.

This therefore, M. Hardinge, was no plaine dealinge, with sutche sleight to turne Publique into Priuate: and the Open audience of the whole people, into one onely mannes secrete eare: and so mutche to abuse the simplicitie of your Rea∣der. Certainely these woordes of S. Augustine, Open Penaunce: Confesse Openly: In the sight of al the people: That the vvhole Churche maie praie: these woordes, I saye, wil not easily serue to proue your pourpose, for Priuate Confession.

Notes

• * 1.1

  Vntruthe. For Christe neuer gaue the prieste any sutch Com∣mission.
• * 1.2

  Vntruthe. For S Hierome saithe, Soluunt Sermone Dei, & testimoniis Scripturarum.
• * 1.3

  Vntruthe, By M. Hardinges ovvne Doctrine. Reade the An∣svveare.
• * 1.4

  Iohan. 20.
• * 1.5

  Li. 3. de Dignitate Sacerdotali.
• * 1.6

  The same po∣vver, bicause they haue the same woorde: and not other∣vvise.
• * 1.7

  Vntruthe. ioined vvith vaine Folie.
• * 1.8

  Vntruthe. For the Churche as∣soiled not mad menne: but on∣ly pronounced them to be as∣soiled before, vvhen they vvere sober.
• * 1.9

  Tract. in Iohan. 13.
• * 1.10

  O dangerous Doctrine.
• * 1.11

  Vntruthe. Reade the aun∣svveare.
• * 1.12

  Lib. 50. Homiliarū, Homi. 49.
• * 1.13

  Manifest Vn∣truthe For S. Augustine spea∣keth these vvoordes of O∣pen Confession before the people.
• * 1.14

  Mat. 18.
• * 1.15

  Senten. 4. Dist. 19.
• * 1.16

  A Laiman remitteth Sinne.
• * 1.17

  Augustin. in Iohan. tracta. 124.
• * 1.18

  Augustin. De verb. Dom. Se∣cund. matthae. Sermo. 16.
• * 1.19

  Theophylact. in Matthae. Cap. 18.
• * 1.20

  De Poeniten. di•• 1. Quem poeni∣tet.
• * 1.21

  Scotus, 4 Sentē. Dis. 17. Arti. 3. Senten. 4. Dis. 17. Nunc prius∣quam.
• * 1.22

  Senten. 4. Eadem Dist.
• * 1.23

  Extra. De offi. Iudicis ordinar. Pastoralis. In Glossa.
• * 1.24

  Sinnes Remitted bi hearing the vvord of God.
• * 1.25

  Chrysost. in Matthae. in Ope∣re Imperfect. ca. 23.
• * 1.26

  Hierony. in Esai. Li. 6. Ca. 14. Augustin. in Iohan. tracta. 80.
• * 1.27

  Ambrosi. De Cain, & Abel. Cap. 4. Roman. 1. 2. Corin. 5.
• * 1.28

  Chrysost. De Sacerdot. Li. 3.
• * 1.29

  Iohan. 6.
• * 1.30

  Matthae. 11.
• * 1.31

  Esai. Cap. 22.
• * 1.32

  Act. 16. Marke. 16. 4. Sent. Dist. 18. Sed quaritur. Clemens, in Pa∣raenetico. Augustin. in Iohan. tracta. 39.
• * 1.33

  Augustin. in Psalm. 101.
• * 1.34

  Absolutiō of Madde menne.
• * 1.35

  1. quaes. 1. Dictum est.
• * 1.36

  Extra. De Bap∣tismo, & etus Effectu. Maiores ecclesiae. §. Item quaeritur.
• * 1.37

  Augustin. Con∣tra Iulian. Li. 6. Cap. 5.
• * 1.38

  Augustin. Con∣fession. Li. 3. Cap. 4.
• * 1.39

  Bonauenturae in 4. Senten. Distin. 18. quaest. 6.
• * 1.40

  Concil. Carthae∣ginen. 4. Cap. 76.
• * 1.41

  24. quae. 2. De Communione. In Glossa.
• * 1.42

  Augustin. De Peccator. Meri∣tis, & Remiss. Li. 2. Cap. 26. Augustin. ad Catechumen. Li. 2. Cap. 1.
• * 1.43

  Ambrosi. De O∣bitu Valentini∣ani.
• * 1.44

  The Iudge of Sinne.
• * 1.45

  Augustin. Con∣fession. Li. 10. Cap. 3.
• * 1.46

  Beat. Rhenanus in Tertull. De Poenitentia: Vt Sacerdotes Poe∣nitentialem Librum bene calleant.
• * 1.47

  Chrysost. ad He∣brae. Homil. 31. Chrysost. in Ser∣mo. De Confes∣sione & Poeni∣tentia.
• * 1.48

  Chrysost. Homil. 9. De Poeniten∣tia.
• * 1.49

  De Poeniten. dis. 1. Omnes qui.
• * 1.50

  In eod. Capite.
• * 1.51

  4 Senten. dist. 18. Non autem.
• * 1.52

  Augustin. De Ecclesiasti. dog∣matib. li. 1. ca. 53.
• * 1.53

  Cyprian. Li. 3. Epist. 15.
• * 1.54

  Origen. in Psal. 37.
• * 1.55

  Open Confes∣sion.
• * 1.56

  Sozomen. Li. 7. Cap. 16.
• * 1.57

  Augustin in Li. 50. Homiliarum, Homil 49.
• * 1.58

  Ambros. De Poenitentia, Li. 2. Ca. 10.