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. 7. Diuision. 2.

Moreouer that Christes Disciples did receiue this Authoritie, not that they should heare the Priuate Confessions of the people, & listen to their whishperinges, as the common Massinge Priestes doo euerywhere nowe adaies, and doo it so, as though in that one point laye al the Vertue, and vse of the Keies: but to the ende, they shoulde Goe, they should Teache, they should Publishe abroade the Gospel, and be vnto the Beleuinge a sweete Sauour of Life vnto Life: and vnto the Vnbeleuinge, and Vnfaitheful a Sauour of Deathe vnto Deathe: and that the mindes of Godly persons beinge brought lowe

by the remorse of theire former Life and errours, after they once be∣gonne to looke vp vnto the Light of the Gospel, & beleue in Christe, might be opened with the Woorde of God, euen as a dore is opened with a Keie. Contrarie wise, that the Wicked, and wilful, and sutche as would not beleeue, nor returne into the right way, should be leafte stil as faste locked,* 1.1 & shutte vp, &, as S. Paule saithe, waxe woorse, and woorse. This take wee to be the meaninge of the Keies: and that after this sorte mennes Consciences be either opened, or shutte.

M. Hardinge.

Here ye Harpe muche vpon one stringe, whiche so iarreth in the eares of the Hearers, as your confuse Harmonie can like noman, onlesse he be a Minstrel of your owne Secte. The Auctoritie and power of the Keies consisteth not altogeather, nor Principally in Preachinge, or pronouncinge of the Gospel, as already we haue proued. VVhat maye wee iudge of you? procedeth this of Malice, or of Ignorance, that thus ye confounde the Keies, the Powers, and the Ministeries?

Preachinge is one thinge, to gouerne the Churche is an other, to remitte and reteine sinnes is an other, to distribute the Sacramentes is an other. Dothe not S. Paule in cleare woordes speake Seuerally, and distinctly of Ministeries,* 1.2 where he saithe, that he was not sent of Christe to Baptise, but to Preache the Gospel? This Doctrine of yours, whereby ye confounde the Keies, Powers, and Ministeries, dothe not onely obscure the Scriptures, and bringe the people to greate errours: but also vnder pretence of a loue towarde preachinge of the Gospel, leadeth them into contempt of the Sacramentes, and special∣ly of the Sacrament of Penaunce, without which, if after Baptisme we haue sinned, (not beinge letted by case of necessitie, wherein VVil, Desire, and Vowe is accepted)* 1.3 we can not attaine to Saluation. As you folow Caluine your Maister in this and sundrie other false, and perilous Doctrines, so it is to be feared, if your wicked temeritie be suffered to proceede, that at length hauinge brought al Reli∣gion to bare Preachinge, ye wil abandon al the Sacramentes of the Churche, as thinges not necessarie. For so that wicked Maister of yours teacheth:* 1.4 That, where Christes death maye be remembred other∣wise, there* 1.5 al the Sacramentes be Superfluous. And that I seeme not to sclaunder him. I remitte you to his Commentaries vpon the firste Epistle of S. Paule to the Corinthians, where expoundinge these wooordes, Doo this in my remembraunce, he saithe thus: The Supper is a token of remembrance or∣deined to lifte vp, or helpe our infirmitie: for if otherwise we were mindeful inoughe of Christes deathe, this helpe (he meaneth the Blessed Sacrament of the Aultar) were superfluous, whiche is com∣mon to al the Sacramentes, for they be healpes of our infirmitte. Lo, by Caluines Doctrine, if we re∣member the deathe of Christe, bothe the Euchariste, and al other Holy Sacramentes be voide, and Su∣perfluous. And then, because no other thinge bringeth to our remembrance the Deathe of Christe, more then Preachinge, to what purpose serue al the Sacramentes?

Thus these Defenders with their Maister Caluine haue founde a shorter waie to Heauen, then was knowen before.

In an other place he seemeth to derogate muche of the necessitie of Baptisme of Christen mens Children.* 1.6 VVhere he saithe, that by reason of Gods promise the issue whiche commeth of Faitheful parētes,* 1.7 is borne Holy, and is a Holy Progenie, and that the childrē of suche, beinge yet enclosed in the wombe, before they drawe breathe of life, be neuerthelesse chosen into the couenaunt of life euerla∣stinge. This doctrine, when it shal take place, as by you Defenders it is sette in a good furtherance, what shal we looke for, but that the necessarie Sacrament of Baptisme (without whiche who is to be compted a Christen man?) and the moste Blessed, and confortable Sacramente of the Aultar, and the Holesome Sacrament of Penance,* 1.8 and Absolution, and the reste of the Sacramentes, shal be nomore estee∣med and vsed, then nowe ye esteeme, and vse the Masse, Holy Breade, and Holy VVater? This beinge once brought to passe, shal not the people easely be induced either to receiue Mahometes Religion, or somme other, as farre from God, as that is: or to allowe the pleasant trade of life of the* 1.9 Epicureans, the moste parte beinge already thereto inclined, and no smal number wel entread?

But to returne againe to the Keies, whiche seme to you to haue no force ne vse but in Preachinge: First, as touchinge the scorneful scoffer vttered by you, Sir Defender, in Latine, and by your interpre∣ter in Englishe, againste Priuate Confessions, and against the Ministers of the Churche appointed by God for grace of reconciliation to be imparted to penitentes: your light mockinge sprite deliteth your selues not so muche, as it pitieth vs to see you bothe so faste bounde in Satans fetters. Nexte concerninge Confession* 1.10 necessarely required to the vse, and power of the Keies, whiche you speake of at your pleasure, thus we saye accordinge to the Scriptures: Amonge sundry effectes, for whiche Christe gaue the Keies to the Apostles, and their Successours, this is one, that by Power of them they should remitte,* 1.11 and reteine Sinnes, as himselfe saide, VVhose sinnes ye remitte, they are remitted vn∣to them: and whose sinnes ye reteine, they are reteined,* 1.12 But sinnes can not duely be remitted or re∣teined, onlesse they be knowen to him,* 1.13 that hath auctoritie thereto: and knowledge of sinnes (speci∣ally suche as are priuie) can not be had of man, who can not see into the harte of man, •• but by Confes∣sion of the sinner: VVherefore consequently it foloweth, that they receiued this auctoritie to heare the Confession of Christen people desirous to be assolted, and reconciled.

VVherefore the Confessiō, yea of Secrete sinnes, is necessary to Saluatiō by* 1.14 thinstitution of Christe. For in that he instituted the ende, he instituted also the meanes, whiche shoulde be necessarie to the obteininge of the ende: onlesse we woulde make Christe our Lawemaker to haue failed his Churche in thinges necessarie. That sinnes can not either be remitted, or reteined, excepte the Prieste knowe them,* 1.15 we are bolde so to saye with the Fathers, and specially with S. Hierome, who so* 1.16 vnderstoode the woordes of Christe: where he promised the Keies of the Kingedome of Heauen to Peter. Sacerdos pro officio suo cùm peccatorum audierit Varietates, scit qui ligandus, sit qui Soluendus: The Prieste (saithe he) when as accordinge to his office he hath hearde the diuersities of sinnes, knoweth who is to be bounde, who is to be loosed. Right so as in the time of Moses lawe he pronounced not, who was cleane of Lepre, who was not, before that he had vewed the colour, the bunches, and al other tokens of that disease. And thus it foloweth of the woordes of Christe, that Confession of al Sinnes, at leaste deadly, muste be made to the Prieste, before they can be remitted. VVhiche Prieste is the Minister of this Sacramente, and hath auctoritie to absolue, either Ordinarie, or by Commission of the Superiour.

Againe, for proufe that Confession is necessarie, wee sate, that to remitte and reteine sinnes committed againste God, as to binde and to loose, be iudicial actes. And therefore by these woordes Christe ordeined a Courte,* 1.17 a Consistorie, a seate of Iudgemente in the Churche, and ap∣pointed the Apostles and their Successours to be Iudges. And that this maye appeare not to be a fantasie of our owne heades, S. Augustine so expoundeth those woordes of S. Iohn in his Reuela∣tion: Et vidi ledes, &c. And I sawe seates, and some sittinge on them, and iudgement was ge∣uen. VVe muste not thinke (••aithe he) this to be spoken of the laste iudgement, but we muste vn∣derstande the Seates of the Rulers, and the Rulers themselues, by whome nowe the Churche is gouer∣ned. And as for the Iudgement geuen, it semeth not to be taken for any other, then for that, whereof it was saide, VVhat thinges yee binde in Earthe, they shalbe boūde also in Heauen: and what thinges ye loose on Earthe, they shal be loosed also in Heauen. Sundrie other Fathers haue vttered in their writinges the same Doctrine.* 1.18 Hilarius vpon the sixtenth Chapter of Matthewe saithe, Bea∣tus Coeli ianitor, &c. Blessed is the Porter of Heauen, whose earthly iudgement (that is to saie, whiche is geuen here on Earthe) is a foreiudged auctoritie in Heauen, that what thinges be bounde,* 1.19 or loosed in Earthe, they haue the condition of the same Statute also in Heauen. S. Cyprian hath the like sayinge in an Epistle to Cornelius. Chrysostome saithe, that Christe hath translated al iudgemente, whiche he receiued of the Father, vnto the Apostles, and Priestes. Gregorie Nazianzene in an Oration to the Emperour and his Princes, saithe to the Emperour, Ouis mea es, & nos habe∣mus Tribunalia:* 1.20 Thou arte my Sheepe, and we haue our seates of iudgement. S. Gregorie the Pope compareth the Sacrament of Penaunce with a courte of Iustice, in which causes be first examined and tried, and afterwarde Iudged. That the same is to be donne by the Prieste. S. Bernarde sheweth: VVho, as also the learned Father Hugo de S. Victore, be not afraide to saie after S. Cyprian, Hilarie, and Chrysostome, that the sentence of Peter remittinge Sinnes, goeth before the sentence of Heauen.

This Ordinance of Christe requireth, that al. Trespasses, Offences, Disorders, Transgressions, and Sinnes committed against him and his Lawes, be referred to this Consistorie.

VVhether these Defenders allowe Publike Confession, or no, we knowe not: but whereas they in∣ueigh against Priuate Confession, and saie in spiteful woordes, which they haue learned in the Schole of Satan, beinge lothe the Sinnes of the People, whereby he holdeth his Kingdome, shoulde be remitted, that Christes Disciples receiued not the auctoritie of the Keies, that they shoulde heare priuate Con∣fessions of the People, and listen to their whisperinges: VVe tel them that Confession of al deadly Sinnes is of the* 1.21 Institution of God, not of Man. But concerninge the maner of confessinge secretely to a Prieste alone, it is moste agreable to Natural Reason, that secrete Sinnes be confessed secretely

* 1.22 Clement amongest those thinges that he acknowledgeth him selfe to haue receiued of Peter, this is One, as he writeth in his firste Epistle translated by Rufine the Prieste: That, if it fortune either enuie or Infidelitie priuely to crepe into any mans harte, or any other like euil: he whiche re∣gardeth his Soule, be not ashamed to confesse those thinges to him, that is in Office ouer him, to the ende that by him, through the woorde of God, and holesome counsel, he maye be healed. So as by perfite Faithe and good woorkes he maye escape the paines of euerlastinge fire, and come to the re∣wardes of Life that endureth for euer. No man speaketh more plainely of Secrete Confession * 1.23 then Origen, and that in sundry places, to whiche for Breuities sake I remitte the Reader. In. 2. Ca. Leuitici, Homil. 2. De Principijs, Lib. 3. In Psal. 37. Homil. 2. VVhere he com∣pareth the state of a sinner to a man, that hath euil and vndigested humours in his Stomake. And saithe that as by remaininge of suche euil matter, the man feleth him selfe very sicke, and by vomi∣tinge of it foorthe, he is eased: so the sinner by keepinge his sinnes secrete, is the more greuousely charged in his owne conscience, and standeth in daunger to be choked with the Fleume and humour of his sinnes. But if he accuse him selfe, and confesse his faultes, he bothe vomiteth foorthe his sinnes,* 1.24 and digesteth the cause of the same. S. Cyprian as in many other places, so moste plainely speaketh of Secrete Confession. Sermone. 5. de lapsis. Although (saithe he of certaine deuoute persons) they be entangled with no greate Sinne,* 1.25 yet because at leaste they thought of it, the same vnto the Priestes of God Confesse they sorowfully and simply. They make Confession of their Con∣science, they laie foorthe the burthen of their minde, &c.

S. Augustine treatinge of the Power of the Keies in many places, but specially of Confession in Psal. 60. VVhere speakinge muche of the necessitie of Confession, he saithe thus: VVhy fearest thou to be Confessed? If not beinge Confessed thou remaine hidden, not beinge Confessed thou shalt be damned. And afterwardes thus: To this ende God requireth Confession, to deliuer the humble: to this ende he damneth him that confesseth not, to punishe the Proude. Therefore be thou sorie before thou be Confessed: beinge Confessed, Reioyse: thou shalt be hole.

By these and many other Holy Fathers, of whome there is no doubte, but they had the Holy Ghoste for their Teacher and prompter of al Truthe, the Catholike Churche hath benne persuaded, that the recital and rehersinge of* 1.26 al sinnes before the Prieste is necessarie to Saluation: onlesse necessi∣tie for lacke of a Prieste or other wise, exclude vs from it: and that a* 1.27 General Confession in no wise suffiseth. True Faithe acknowlegeth, that Confession is to be made of al •• Sinnes, as •• commaunded by Christe, and the Apostles, commended to vs by the •• Fathers of the Primitiue Churche, by al •• lear∣ned Doctours, and general vse of the •• whole Churche. And if the expresse terme of Secrete or auri∣cular Cōfession be* 1.28 Seldome mētioned in the Auncient Fathers, as that of Publike Confession is often times, as in the Nicene Councel, and in sundry other places: that is nothinge repugnant to the Do∣ctrine of the Catholike Churche.

The B. of Sarisburie.

Al this greate shewe of Authorities of Fathers, and Doctours, M. Hardinge him selfe in the ende dischargeth easily with one Woorde. For, notwithstandinge al, that be coulde beste diuise to saie herein, his Conclusion at the laste is this, The Expresse Terme of Secrete, or Auriculare Confession is Seldome mentioned in the An∣cient Fathers. Seldome, he saithe, as if it were sometimes vsed, although but

Seldome. But if he had leafte, Seldome, and saide, Neuer, I trowe, his tale had benne the truer.

For the reste, wée saie, as before: Wée make no Confusion of the Keies. Our Doctrine is plaine, that there be twoo Keies in the Churche of God: The one of Instruction, the other of Correction. Whereof the one woorketh inwardly, the other outwardly: The one before God, the other before the Congregation. And yet either of these standeth wholy in the Woorde of God. And therefore S. Paule saithe,* 1.29 Omnis Scriptura Diuinitùs inspirata vtilis est ad Doctrinā, ad Redargutionem, ad Correctionem, ad Institutionem, &c: Al Scriptures inspired from God are profitable, To teache the Truthe: To reprooue Falsehedde: To correcte the Wicked: To Nourtoure, and infourme the Godly.

Of the Former of these Keies S. Paule saithe,* 1.30 Beleeue in the Lorde Iesus: and thou shalt be safe, with al thy House.

Of the other he saith.* 1.31 The Weapons of our warfare are not Fleashely: but mighty through God, to throwe downe holdes, castinge downe euery Highe thinge, that is builded vp againste the knowledge of God, and to bringe al vnderstandinge captiue to the Obedience of Christe.

This Doctrine séemeth to be simple, and plaine, and without Confusion.

Touchinge M. Caluine, it is great wronge, vntruely to reporte so Reuerende a Father, and so Woorthie an Ornamente of the Churche of God. If you had euer knowen the order of the Churche of Geneua, & had séene foure thousande people, or moe receiuinge the Holy Mysteries togeather at one Communion, ye coulde not without your great shame, & wante of modestie, thus vntruely haue published to the worlde, that by M. Caluines doctrine, the Sacramentes of Christe are Super∣fluous. Certainely to leaue al, that he hath otherwise spoken of the Sacramentes in general, Of the Sacramente of Christes laste Supper he writeth thus: Magnum Consolationis,* 1.32 ac suauitatis fructum ex hoc Sacramento colligere possunt piae animae: quòd illîc Testimonium habeant, Christum sic nobis adunatum esse, sic nos illi vicissim insertos, adeo{que} in vnum Corpus cum ipso coaluisse, vt quicquid ipsius est, no∣strum vocare liceat: The Godly mindes maye take greate fruite of pleasure, and Comforte of this Sacramente: for that therein they haue a witnesse, that Christe is so made one with vs, and wee so graffed into him, and are so growen bothe into one Bodie, that what so euer is his, wee maie nowe calle it ours.

But he saithe, The Supper is a token of remēbrance, to lifte vp, or to healpe our infirmitie. For if otherwise we were mindeful yenough of Christes Deathe, this healpe were Superfluous.

O M. Hardinge, howe farre maie malice beare a man? Bicause M. Caluine saithe, Wée are weake, and haue néede of out warde Sacramentes, to quicken the dulnesse of our Senses, saithe he therefore, that the Sacramentes be Superfluous? If he had likewise saide, Our bodies be weake, and haue néede to be refreashed with Meate, and Drinke, would ye geather thereof, that Meate, and Drinke are Super∣fluous? Nay contrariewise he concludeth, Wee haue neede of Sacramentes: Therefore Sacramentes be needeful: and the greatter our weakenesse is, the more néede haue wée of sutche remedies. His woordes emongst many others of like sense be these: Sic est exigua nostra Fides,* 1.33 vt nisi vndique fulciatur, atque omnibus modis sustentetur, statim concutiatur, fluctuet, vacillet: So smal is our Faithe, that onlesse it be borne vp of euery side, and by al meanes be mainteined, it shaketh, it wauereth, and is like to falle.

If this be so dangerous a Doctrine, as you telle vs, why then are the Ancient Catholique Fathers suffered to holde and maineteine the same? Dionysius, whome you so often calle S. Paules Scholar, writeth thus,* 1.34 Nos imaginibus sensi∣bilibus, quantum fieri potest, ad Diuinas adducimur Contemplationes: Wee, as mutche as maie be, by Sensible Images, or Sacramentes are brought vnto Diuine Contemplations. Likewise S. Augustine saithe,* 1.35 Sacramenta propter Carnales Visibilia instituta sunt: vt ab illis, quae oculis cernuntur, ad illa, quae intelliguntur, Sacramentorum gradibus

transferamur: Visible Sacramentes are ordeined for Carnal Menne: that by the steppes of Sa∣cramentes we maie be leadde from the thinges, that wee see with eie, vnto the thinges, that wee vnderstande.* 1.36 So saithe S. Cyprian, Fidei nostrae infirmitas Symboli argumento edocta est, &c. The weakenesse of our Faithe is taught by the vnderstandinge of the Sacra∣mente, &c. So S. Chrysostome, Si incorporei essemus, nuda, & incorporea nobis haec ipsa daret. Nunc quia Corporibus insertas habemus animas, sub visibilibus spiritu∣alia tradit: If wee were Bodilesse, God woulde geue vs these thinges bare, and Bodilesse. But for as mutche, as wee haue Soules fastened vnto our Bodies, therefore God geueth vs thinges Spiritual vnder thinges Visible.* 1.37 Againe he saithe, Rectis, & Fidelibus Scrip∣turae non sunt Necessariae, dicente Apostolo, Lex iustis non est posita: To the Godly, and Faithful the Scriptures are not Necessarie: For so the Apostle saithe, There is no Lawe prouided for the Iuste. And againe, Oportuerat quidem nos nihil indigere auxilio Li∣terarum, sed tam nudam in omnibus vitam exhibere,* 1.38 vt Librorum vice Gratia Spiritus vteremur: It behooued vs to haue no neede of the Scriptures: but in al thinges to shewe our Liues so pure, and cleane, that in steede of Bookes wee mighte vse the Grace of the Holy Ghoste.* 1.39 In like manner S. Hierome saithe, Cùm meruerimus esse cum Christo, & similes Angelis fuerimus, tunc Librorum Doctrina cessabit: When wee shal obteine to be with Christe, and shalbe like vnto the Angels, then the Doctrine of Bookes shal geue place.

Nowe tel vs, M. Hardinge, muste wee hereof conclude, as you doo, y^• these Holy Fathers, S. Cyprian, S. Augustine, S. Hierome, S. Chrysostome, helde false, & pe∣rillous Doctrines, & with wicked temeritie woulde abandonne bothe Scriptures, and Sacramentes, as thinges not Necessarie? Certainely for ful resolution here∣of, M. Caluine him selfe saithe thus,* 1.40 Facilè patior, vt, quae Christus nobis dedit, Salutis adiumenta, eorum vsus Necessarius dicatur: quando, scilicet, datur facul∣tas. Quanquam Semper admonendi sunt Fideles, non aliam esse cuiusuis Sacramenti Necessitatem, quàm Instrumentalis Causae, cui nequaquam alliganda est Dei vittus. Vocem sanè illam nemo pius est, qui non toto pectore exhorreat, Sacramenta res esse Superfluas: I can wel suffer, that what so euer healpes of Saluation Christe hath geuen vs, the vse thereof be coumpted Necessarie: I meane, when we maye haue opor∣tunitie, and time to vse them. How be it thus mutche the faitheful muste be warned, that the Necessitie of any Sacramente is none otherwise, but as of a Cause Instrumental: vnto whiche Cause wee maye not in any wise binde the Power of God. But that the Sacra∣mentes be thinges Superfluous, no Godly man can abide to heare it.

Where you further charge M. Caluine, for saieinge, The Children of the Faith∣ful are borne Holy, ye shoulde rather herewith haue charged S. Paule. For thus he saithe,* 1.41 Nunc Liberi vestri Sancti sunt: Nowe are your children Holy. Ye should haue remembred, M. Hardinge, that these be S. Paules woordes, and not M. Cal∣uines. His meaninge is, that the Children of the Faitheful, notwithstandinge by Nature they be the Children of Anger, yet by Goddes Frée Election they be Pure, and Holy. This is S. Paules vndoubted Doctrine: Whiche notwithstan∣dinge, be neuer neither despised the Sacramentes of Christe, nor leadde the people▪ as you saie, to Mahomete, or Epicure.

Here at the laste, M. Hardinge, to returne, as he saithe, to his Keies, first begin∣neth with the spiteful woordes, and scorneful scoffes, and light Sprite of Sir De∣fender: whiche, he saithe, he learned in the Schoole of Sathan, & nowe lieth bounds in Sathans fetters.

To answeare al s••tche M. Hardinges vanities, it were but vaine. Wise menne wil not greatly weigh these childishe Tragedies.

But he saithe, The Prieste holdeth a Consistorie, & is a Iudge ouer the sinnes of the People. But beinge a Iudge he cannot discerne Sinnes, onlesse he knowe them. Neither can he knowe them, but by Confession. Therfore, saithe M. Har∣ding,

VVee tel them,* 1.42 that Confession of al Deadly Sinnes is of the Institution of God: and not of Man. Mary, he saithe, touchinge the manner of Confession, secretely to the Priest alone, it is moste agréeable to Natural Reason, that secrete Sinnes be Confessed se∣cretely.

Here, I beseche thée, good Christian Reader, note this one thinge by the waye: M. Hardinge, contrarie to common order, hathe brought vs the Institution of God without any manner Woorde of God. And thus, he saithe, Wee tel them: as if his bare tellinge should stande for proufe.

Verily notwithstandinge Christe gaue his Apostles Power of Bindinge, and Loosing, yet it appeareth not, y^• he spake any one woord of Secrete Confession. And Gratian a Famouse Doctour of that side doubteth not to saye,* 1.43 Latentia peccata non probantur Necessariò Sacerdoti Confitenda: It is not proued, that Priuie sinnes ought of Necessitie to be Confessed vnto the Prieste. And againe, Datur intelligi, quòd etiam ore tacente. Veniam Consequi possumus: Wee are geuen to vnderstande, that although wee vtter nothing vvith our mouthe, yet wee may obteine pardonne, or Absolution of our sinnes. Therefore notwithstanding al this M. Hardinges tellinge, his owne Doctour Gratian telleth him, that Auriculare Confession is not of Goddes Insti∣tution.

But wherefore speaketh M. Hardinge so precisely, and specially of Deadly Sinnes? Or why maie not his Venial Sinnes comme likewise in the rekeninge as wel,* 1.44 as others? In déede it is specially prouided in y^• late Chapter at Tridente, that Litle Petite Sinnes néede not to be vttered in Confession. And Rob. Holcote saithe, De Venialibus Confiteri, magis est Supererogationis, quàm Necessitatis: To make Confession of Venial Sinnes, is more of Deuotion, then of Necessitie. And Thomas of Aquine saithe, Quidam probabiliter dicunt, quòd per ingressum Ecclesiae Consecra∣tae homo cōsequitur Remissionem peccatorū Venialium: Somme saie, and that not with∣out good reason, that a man maye obteine Remission of his Venial Sinnes, onely by entri•• into a Churche that is Consecrate.* 1.45 And it is pourposely noted in the Glose vpō the De∣cretales, Venialia tolluntur, vel per Orationem Dominicā, vel per Aquam Benedictam: Venial Sinnes may be remoued, either by a Pater noster, or by Holy Water. And there∣fore perhaps M. Hardinge wil saie, accordinge to the iudgemente of these, and o∣thers his owne Doctours, that his Litle Prety Venial Sinnes ought not of dew∣tie to be rekened: but maie otherwise be remitted, and haue no neede of Christes Bloude. This is a shorter waie to Heauen, then either Christe, or his Apostles euer taught vs.

Howe be it, al this errour séemeth firste to haue growen of mistakinge these woordes of Beda:* 1.46 Coaequalibus quotidiana, & Leuia: grauiora verò Sacerdoti Pandamus: Let vs open our smal, and daily Sinnes vnto our felowes: and our greate Sinnes vnto the Prieste.

For the reste, M. Hardinges Resolution maie stande withe good fauoure. For séeing his Auricular Confession can holde no better by Diuinitie, that it may séeme to holde by somme what, he did wel, to saye, It holdeth wel by Natural Reason.

M. Hardinge saithe, The Prieste can be no Iudge without particulare know∣ledge of euery Sinne: Nor can he knowe without hearing: Nor can he heare with∣out Confession. For answeare hereto, Chrysostome saithe, as he is before alleged: Medicinae locus hic est,* 1.47 non Iudicij: Non Poenas, sed Peccatorum Remissionem tribuens: Deo Soli die Peccatum tuum: Here is a place of Medicine, and not of Iudgemente: rendring not punishement, but Remission of Sinnes. Open thine offences to God Onely.

But if the Prieste can be no Iudge without knowledge, then doubtelesse, M. Hardinge, your Priestes for the more parte can be no Iudges. For your owne Peter Lombarde saithe,* 1.48 Scientiam discernendi Omnes Sacerdotes non habent: Al

Priestes haue not knowledge to discerne bitwene sinne,* 1.49 and sinne. And many of them be vtterly ignorant, and knowe nothinge.

Notwithstandinge, be the Prieste neuer so wise, or wel learned, yet howe is be hable to enter into the breaste of man, and to knowe the Secretes of the harte? S.* 1.50 Paule saithe, What man knoweth, what is in man, but the sprite of man, that is with∣in him? Salomon saithe, God Onely knoweth the thoughtes of menne. S. Paule saithe, God Onely searcheth the Harte, and reines. And S. Augustine pourposely speakinge hereof, as it is saide before, saithe thus, Vnde sciunt, cùm à me ipso de me ipso audiunt, an verum dicam? Howe knowe they, when they heare me speake of mee selfe, whether I saie Truthe, or no? Therefore the Prieste iudginge that, y^• he cannot know∣muste néedes wander vncertainely, and be a very doubteful Iudge.

Neuerthelesse, admittinge the Prieste to be a Iudge, yet, if it may be proued, either that he maye be a Iudge ouer the sinnes of the people, without Particulare knowledge of the same: or that he may comme to certaine, and particulare know∣ledge therof without any manner Auriculare Confession, then, I trust, this whole mater wil soone be answeared.

Firste therefore I saye, that a Prieste hauinge Authoritie to pronounce the Woorde of God, is thereby a Iudge ouer Sinne. For the Woorde, that he spea∣keth, is the Power of God vnto Saluatiō:* 1.51 and a twoo edged swerd, hable to sunder the Soule▪ and the Sprite, and the marie from the bones: and is hable to Iudge, (for so S. Paule saith) the thoughtes, and cogitations of the Harte. And thus M. Harding him selfe graū∣teth, that a Prieste pronouncinge Goddes Woorde, maye therewithe bothe Binde, and Loose: that is, in this case, to doo the office of a Iudge. S. Augustine saithe, Clauis ea dicenda est, qua pectorum dura referantur: That thinge ought to be called the Keie,* 1.52 wherewith the hardnesse of the harte is opened.

So saithe Tertullian, Ipse Clauem imbuit. Vides, quam? Viri Israelitae, auribus mandate, quae dico: Iesum Nazarenum Virum à Deo nobis destinatum: He endewed the Keie. And knowe you, what Keie? This Keie, I meane: Ye menne of Israel, make, what I saie: Iesus of Nazareth, a man appointed vnto you from God. So saith S. Augustine. Loquimur in auribus vestris. Vnde scimus, quid agatur in Cordibus vestris? Quod au∣tem intus agitur, nō à nobis, sed ab illo agitur. Prospexit ergo Deus, vt Soluat filios mor∣tificatorum: Wee speake in your eares.* 1.53 But howe knowe wee, what is wrought in your hartes? How be it, what so euer is wrought within you, it is wrought, not by vs, but by God. God therefore hathe looked foorthe, to Loose the Children of them, that were appointed to death. Thus is the Prieste a Iudge, and Bindethe, and Loosethe, withoute any hearinge of Priuate Confessions.

Of the other side, I say, that in open crimes, and Publike Penance, the Priest is like wise appointed to be a Iudge. For notwithstandinge in the Primitiue Churche, either the whole people, or the Elders of the Congregation had Authori∣tie herein, yet the direction, and Iudgemente rested euermore in the Prieste. And in this sense S.* 1.54 Paule saithe vnto Timothee, Receiue no accusation againste an Elder, onlesse it be vnder twoo, or three witnesses.

And notwithstandinge these Orders, for the greatest parte thereof, be nowe vtterly out of vse, yet, I truste, it shal not be, neither impertinente to the mater, nor vnpleasante vnto the Reader, to consider, how y^e same were vsed in olde times. Therefore, as it is Learnedly noted by Beatus Rhenanus, The Sinner, when he beganne to mislike him selfe, and to be penitente for his wicked life, for that he had offended God, and his Churche, came firste vnto the Bishop, and Priestes, as vnto the Mouthes of the Churche, and opened vnto them the whole burthen of his harte. Afterwarde he was by them brought into the Congregation, and there made the

same Confession Openly before his Brethren: & further was appointed to make Satisfaction by Open Penance. Whiche Penance being dewly, and humbly donne, he was restored againe openly vnto the Churche, by laieinge on of the handes of the Priestes, and Elders.

Hereof S. Paule saithe vnto the Corinthians,* 1.55 If you haue forgeeuen any thinge to any man, I haue likewise foregeeuen it. For I mee selfe, what so euer I haue foregeeuen, I haue foregeeuen it for your sakes in the Personne of Christe. In this Limitation of Pe∣nance, leste any thing should passe vnaduisedly, and out of Order, the Prieste was appointed to be the Iudge.* 1.56 S. Basile saith, Modus Conuersionis debet esse conueniens illi, qui peccauit: The Order of Conuersion, or Open Penance, must be agreeable vnto him, that hathe offended. And therefore S. Augustine saithe, Quia Plaerun{que} &c. For as mutche as, for the moste parte, the griefe of one mannes harte is vnknowen vnto an other, neither commeth foorthe into the knowledge of others, either by woordes, or by other tokens, as beinge before him, vnto whom it is saide, My mourninge is not hidde from thee, therefore it is very wel, that by them, that haue the ouersight of the Churche, certaine times of Penance are appointed, that the Congregation maye be satisfied. Againe he saithe, Hortor Priùs Publica Poenitentia satisfacere:* 1.57 & ita Sacerdotis Iudicio reconciliatum Communioni sociari: I Counsel him, that firste he make Satisfaction by Open Penance: that being so reconciled, he maie afterwarde be restored vnto the Communion by the Iudgement, and Discretion of the Prieste. Likewise saithe Cassiodorus, Rei expectant Communionis tempus, quod decreuit Episcopus: The Peintente parties waite for the Communion time, appointed vnto them by the Bishop.

S. Ambrose demaunded of the Emperoure Theodosius, beinge then excom∣municate, Quibus Medicamentis incurabilia vulnera tua,* 1.58 plagas{que} curasti? By what Medicines haue you healed your woundes, and cuttes, that were incurable? The Empe∣roure answeared, Tuum Opus est, & Docere, & Medicamenta temperare: Meum verò oblata sucipere: It is your parte to Instructe me, and to Minister Medicines: and it is my parte to receiue that you Minister.* 1.59 And therefore Peter Lombarde saithe, Etsi ali∣quis apud Deum sit solutus, non tamen in facie Ecclesiae solutus habetur, nisi per Iudicium Sacerdotis: Although a man be assoiled before God, yet is he not accoumpted assoiled in the Face or Sight of the Churche, but by the Iudgement of the Prieste.

By theise, M. Hardinge, I doubte not, but ye maie see, that the Priest maie be a Iudge ouer Sinne, notwithstandinge he neither heare Priuate Confessions, nor haue particulare knowledge of euery seueral sinne.

This is that Confession, that the Holy Fathers haue so often spoken of. It was made not secretely, or in a corner: but publiquely, and openly, and in the sight of the Congregation.* 1.60 Hereof Origen saithe, as it is reported before: Si quis sibi sit conscius, Procedat in Medium, & ipse sui accusator existat: If any man finde him selfe guilty, let him comme foorth into the middes of the Churche, and let him be his owne accuser. Likewise Tertullian saithe,* 1.61 Aduolui Presbyteris, & Aris Dei adgeniculari, & Omni∣bus Fratribus legationes deprecationis suae iniūgere: To false down before the Priestes: To kneele before the Aultar, or Communion Table: and to desire Al the Brethren to praie for him.

Touchinge S. Hierome, M. Hardinge, ye laie in his woordes as faithefully, as Ananias sometime laide in his monie at the Apostles féete. Ye serue vs with a parcel, and holde backe the reste. It is true, that S. Hierome saithe, It is the Priestes parte to discerne the diuersitie bitwéene sinne, and sinne, as in cases of Excommunication, and Publique offences. But wherefore could ye not espie: or rather, why woulde you so closely dissemble so many, and so plaine Woordes goeinge immediately before? For thus S. Hierome writeth of the Power of the Keies,* 1.62 and of the vse of Confession: Istum locum Episcopi▪ & Presbyteri non intel∣ligentes, aliquid sibi de Pharisaeorum assumunt Supercilio: vt vel damnent innocentes, vel

soluere se noxios arbitrentur: cùm apud Deum non sententia Sacerdotum, sed reo∣rum vita quaeratur: This place the Bishoppes, and Priestes not vnderstandinge, take vn∣to them somme parte of the Proude looke of the Phariseis: thinkinge them selues hable either to Condemne the innocente, or to Absolue the guiltie: VVhereas in deede it is not the Absolution of the Prieste, but the life of the Sinner, that is VVeighed before God. These woordes, M. Hardinge, woulde not thus haue benne dissembled, if ye had meante simple dealinge. S. Hierome saithe plainely, that your Bishoppes, and Priestes vnderstande not the vse of the Keies: That ye haue taken vpon you somme parte of the Proude lookes of the Phariseis: And that it is not the Abso∣lution of the Prieste, but the life of the partie, that is accepted before God.

In the ende, he concludeth thus, Alligat, vel soluit Episcopus, vel Presbyter, non eos, qui insontes sunt, vel noxij: Sed pro officio suo, cùm Peccatorum audierit varieta∣tes, scit, qui ligandus sit, qui soluendus: The Bishop, or Prieste neither Bindeth the inno∣cente, nor Loosethe the guiltie: but accordinge to his office, when he hathe heard the diuersitie of sinnes, (as in Publique offences) he knoweth, who ought to be Bounde, who ought to be Loosed.* 1.63 In like sorte writeth Peter Lombarde, Dominus tribuit Sacerdotibus po∣testatem Ligandi, & Soluendi: id est, ostendendi hominibus Ligatos, vel Solutos: God hath geuen to Priestes Power to Binde, and to Loose: that is to saie, to declare vnto menne, that the Penitentes be either Bounde, or Loosed.

Al this notwithstandinge, al be it M. Hardinge were hable to proue, that the Fathers had sommewhere made mention of Confession in Secrete, yet should not that greately either further his pourpose, or hinder ours. For, Abuses, and Er∣rours remoued, and specially the Prieste beinge Learned, as wee haue saide before, wée mislike no manner Confession, whether it be Priuate, or Publike. For as wée thinke it not vnlawful, to make open Confession before many, so wée thinke it not vnlawful. Abuses alwaies excepted, to make the like Confession in Priuate, ei∣ther before a fewe, or before one alone. And, as the Holy Fathers, vpon good con∣siderations, were forced to remoue the vse of Open Confession, euen so wée saye, that vpon like good Considerations Priuate Confession also maye be remoued.

Onely this wée saie, that Christe, when he sente his Disciples into the Worlde, and gaue them Authoritie, to Binde, and to Loose, made no manner mention of any sutche Hearinge of Confessions, but Onely bade them goe, and Preache the Gospel.

Hilarie, Bernarde, and Huge, as ye haue alleged them, séeme to saye, that the Iudgemente of Man goethe before the Iudgemente of God. Other the like, or ra∣ther more vehemente speaches ye might haue founde in Chrysostome:* 1.64 Coelum acci∣pit Authoritatem ludicandi à Terra. Index seder in Terris: Dominus sequitur Seruum: Heauen taketh Authoritie of Iudgemente from the Earthe. In Earthe sitteth the Iudge: The Lorde followeth the Seruante. These, and sutche other the like extraordinarie speaches, with good Construction, maie be comfortable to the afflicted minde. But, as one saide sommetime, they muste be receiued with a Graine of Salte: For other∣wise of them selues they be vnsauerie. For S. Hierome saithe, as I haue alleged before,* 1.65 Apud Deum, non sententia Sacerdotis, sed reorum vita quaeritur: It is not the Sentence, or Absolution of the Prieste, but the life of the Penitente, that is accepted before God. And againe, Tunc vera est sententia Praesidentis, quando Aeterni sequitur sen∣tentiam Iudicis: Then the Iudgemente of the Presidente, or Prieste is true, (not when it goeth before, but) when it folowethe the Iudgement of the Euerlastinge Iudge. And Gratian him selfe saithe,* 1.66 Non Sacerdotali Iudicio, sed largitate Diuinae Gratiae Peccator emundatur: The Sinner is made Cleane, not by Iudgemente of the Prieste, but by the abun∣dance of the Heauenly Grace.

But Nazianzene, as he is here alleged, saide vnto the Emperour, Ouis nostra es:

Thou arte Oure Sheepe.* 1.67 No marueile. He meante, that the Emperoure was One of the Flocke, and Folde of Christe. So S. Ambrose saide sometime vnto the Em∣peroure Valentinian: Quid honorificentius, quàm vt Ecclesiae Filius dicatur Imperator? Imperator enim bonus intra Ecclesiam,* 1.68 non supra Ecclesiam est: What thinge is there more honourable, then for the Emperour to be called a Childe of the Churche? For a good ••mperour is Within the Churche: but not Aboue the Churche. S. Chrysostome saithe, Deus ipse subiecit Caput Principis manui Sacerdotis: God him selfe hathe set the Heade of the Prince vnder the Hande of the Prieste. For, as touchinge Faithe, and the Obedience of the Gospel, the Highest Prince is but a Subiecte. Al this proueth wel the Authoritie, and Di∣gnitie of Goddes Woorde: but it maketh nothinge for Confession.

To conclude, M. Hardinge saithe, It hath benne persuaded, that the recitinge, and re∣hearsal of al sinnes before the Prieste, is necessarie to Saluatiō: and that a General Confession is in no wise sufficient. And againe he saithe, True Faithe acknowledgeth, that Confession is to be made of al Sinnes, as Commaunded by Christe, and his Apostles: Commended vnto vs by the Fathers of the Primitiue Churche, and by al Learned Doctours, and General vse of the whole Churche.

Good Reader, Thou wouldest thinke, that emongest so many greate Woordes, there were somme Truthe: and that M. Hardinge of his modestie, and for his Cre∣dites sake, would not speake so boldly without somme ground. But, I beseche thee, Consider these fewe: and thereby Iudge indifferently of the reste.

Chrysostome saithe,* 1.69 Non dico, vt Confitearis Conseruo tuo peccata tua. Dici∣to Deo, qui curet ea: I wil thee not to Confesse thy Sinnes vnto the Prieste, that is thy felowe seruante. Confesse them vnto God, that maie heale them. Againe, Cogitatione tua fiat delictorum exquisitio: Sine teste sit hoc Iudicium: Solus Deus te Consitentem videat: Examine thy Sinnes in thy harte within thee. Let this Iudgemente be vvithout vvitnesse: Let God onely see thee makinge thy Confession. Beatus Rhenanus, a man of greate readinge, and singulare Iudgemente, hereof writeth thus: Tertullianus de Clancularia ista Confessione admissorum nihil loquitur. Neque eam vsquam olim Praeceptam legimus: Tertullian of this Priuie Confession of Sinnes saithe nothinge. Neither doo wee reade, that the same Kinde of Priuie Confession in Olde times vvas euer Commaunded. M. Hardinge saith, It vvas Commaunded: Rhenanus saith, It vvas not Commaunded. If Rhenanus woordes be true, as they be in deede, their are M. Hardinges woordes most vntrue. Likewise it is noted in the very Glose vpon M. Hardinges owne Decrées:* 1.70 Fortè tunc (tempore Ambrosij) non erat facta In∣stitutio Confessionis, quae modò est: Perhaps then (in the time of S. Ambrose, whiche was foure hūdred yéres after Christe) the manner of Confession, that now is v∣sed, was not appointed.* 1.71 And Gratian saith, Antequam Sacerdoti Ora nostra ostendamus, id est, Peccata nostra Confiteamur, à Lepra peccati mundamur: Before wee open our mouthe vnto the Prieste, that is to saie, before vvee make Confession of our Sinnes, the Leprosie of our Sinne is made cleane.* 1.72 Theodorus saithe, Quidam Deo solummodò confiteri debere peccata dicunt, vt Graeci: Somme saie, wee ought to Confesse our Sinnes onely vnto God, as doo the Grecians. Peter Lombarde the Chiefe Founder of M. Hardinges Diuinitie,* 1.73 saithe thus: Sanè dici potest, quòd sine Confessione Oris, & solutione Poenae exterioris, Peccata delentur per Contritionem, & humilitatem Cordis: Wee maie safely saye, that vvithout Confession of the Mouthe, and Absolution of the out warde paine, Sinnes be foregeeuen by the Contrition, and humilitie of the Harte.

Briefely, Gratian hauinge thorowly debated the mater of bothe sides, that is to saie, bothe for Confession, and againste Confession, in the ende concludeth thus, as it is saide before:* 1.74 Cui harum sententiarum potiùs adhaerendum sit, Lectoris Iudicio reseruatur. Vtrá{que} enim sententia fautores habet Sapientes, & Religiosos Viros: Whether of these saieinges it is beste to folowe, it is leafte to the Iudgemente of the Reader:

For either Saieinge is mainteined, and fauoured, both by vvise, and by Godly Menne. And, whereas M. Hardinge saithe, Confession of al Sinnes is Commaun∣ded by Christe, and his Apostles, his owne Glose vpon his owne Decrees openly reproueth his erroure,* 1.75 and teacheth him the contrarie. The woordes be these: Meliùs dicitur. Confessionem institutam fuisse à quadam Vniuersalis Ecclesiae Tradi∣tione, potiùs quàm ex Noui, vel Veteris Testamenti Authoritate: It is better saide, that Confession was appointed by somme Tradition of the Vniuersal Churche, then by any Authoritie, or Comm••undemente of the Newe, or Olde Testamente.

Nowe, good Christian Reader, I beseche thee, examine alitle the Truthe of M. Hardinges tale. Firste he saithe, The Recitinge, and Rehearsal of al Sinnes be∣fore the Prieste is Necessarie to Saluation:* 1.76 Chrysostome answeareth, Let God Onely heare thy Confession. There is one Vntruthe. M. Hardinge saithe, Gene∣ral Confession is not sufficiente:* 1.77 Peter Lombarde answeareth, Sine Confes∣sione Oris, &c. VVithout any Confession made by mouthe our Sinnes maie be foregeeuen. There are twoo Vntruthes.

M. Hardinge saith,* 1.78 Confession of al Sinnes is commaunded by Christe, and his Apostles: His owne Glose saithe, It is Onely a Tradition of the Churche, commaunded neither in the Olde Testamente, nor in the Newe. There are thrée Vntruthes.* 1.79 M. Hardinge saithe, It was commended vnto vs by the * Doctours, and Fathers of the * Primitiue Churche: Rhenanus saithe, Wée reade not, that this kinde of Priuie Confession in the Olde times vvas euer Commaunded: And his owne Glose saithe, In the time of S. Ambrose (whiche was foure hundred yéeres after Christe) perhaps it was not vsed. There are Foure, & Fiue Vntruthes. M.* 1.80 Harding saithe, It hathe euer ben allovved by al the Learned Doctours: His owne Gratian answeareth him, The Contrarie hath benne mainteined, and fa∣uoured bothe bi VVise, and by Godly Fathers. There are sixe Vntruthes.

To be shorte, M. Hardinge saithe: It hathe benne Commended vnto vs by the General vse of the vvhole Churche:* 1.81 Theodorus answeareth him, The vvhole Churche of Grecia vseth it not. There are Seuen apparente, and greate Vn∣truthes, disclosed by M. Hardinges owne Doctours. He coulde not haue com∣prised so mutche Vntruthe in so narrowe roome without somme studie.

Erasmus a man of greate Iudgemente saithe thus,* 1.82 Apparet, tempore Hieronymi nondum Institutam fuisse Secrètam admissorum Confessionem: quam posted Ecclesia salubriter instituit: si modò rectè vtantur ea & Sacerdotes, & Laici. Verùm in hoc labuntur Theologi quidam parùm attenti, quòd, quae Veteres scribunt de hurusmodi Publica, & Generali Confessione, ea trahunt ad hanc Occultam, & longè diuersi generis: It appeareth, that in the time of S. Hierome (whiche was foure hundred yéeres after Christe) Secrete Confession of Sinnes vvas not yet ordeyned: Whiche notwithstandinge was afterwarde wholesomely, and profitably appointed by the Churche, so that it be wel vsed, as wel by the Priestes, as by the People. But herein certaine Diuines, not consideringe aduisedly, what they saie, are mutche deceiued: for what so euer the Auncient Fa∣thers write of General, and Open Confession, they wreaste, and drawe the same to this Priuie, and Secrete kinde, whiche is far of an other sorte.

Here, M. Hardinge, Erasmus telleth you, yée are fowly deceiued: and sheweth you also the cause of your erroure: for that, as he saithe, ye consider not aduisedly, what ye either reade, or write: but where so euer ye heare this worde Confession, ye imagine streight waie, It muste needes be your owne Auriculare Confession, and can be none other.

Laste of al, ye graunte, The expresse Terme of Auriculare, or Secrete Con∣fession is seldome mentioned in the Aunciente Fathers. Here, M Hardinge, wanteth somme parte of your simplicitie. If ye would haue your Reader to beleeue

you,* 1.83 ye shoulde haue alleged certaine of the Auncient Fathers. One at the leaste, if ye coulde haue founde so many, that had at any time vsed the expresse terme of Auriculare, or Secrete Confession. Otherwise it had benne the better, and plai∣ner waie, to haue Confessed expressely, that the same expresse terme is neuer vsed in any one of al the Ancient Fathers. Howe be it, if Auriculare, or Secrete Con∣fession had then benne vsed, it coulde neuer so longe haue lackte a name.

Notes

• * 1.1

  2. Timoth. 3.
• * 1.2

  1. Corin. 1.
• * 1.3

  Vntruthe, as by the Ansvveare maye further appeare.
• * 1.4

  Caluines vvicked do∣ctrine a∣gainste the Sacramēts.
• * 1.5

  A greate vn∣truthe, ioined vvith a sclaun∣der. Reade the Ansvveare.
• * 1.6

  Contra In∣terim.
• * 1.7

  These be not M. Caluines vvoordes, but S. Paules: Filij vestri Sancti sunt, 1. Corin. 7.
• * 1.8

  Quid •• Coe∣lum ruat?
• * 1.9

  Othervvise called the Ro∣maines.
• * 1.10

  Vntruthe. For it is not requi∣red of necessi∣tie, as shal ap∣peare.
• * 1.11

  Mat. 16. & 18.
• * 1.12

  Vntruthes, tvvo togeather. See the An∣svveare.
• * 1.13

  Iohan. 20.
• * 1.14

  Vntruthe. For M. Hardinges ovvne Doctours saie, It vvas or∣deined by Tra∣dition, and not by Christe.
• * 1.15

  Mat. 16. Comment. in Mat. 16.
• * 1.16

  Vntruthe, In mistakinge, and abbridginge S. Hieromes vvoordes.
• * 1.17

  This Consi∣storie stoode sometime in Excommunica∣tion, sometime in Preachinge.
• * 1.18

  In Mat. Cap. 16.
• * 1.19

  Li. 1. Epi. 2. De dignit. sacerd. li. 3.
• * 1.20

  This saieinge perteineth, no•• to Confession, but to the Au∣thoritie of Gods vvoorde.
• * 1.21

  Vntruthe. As it is prooued before. Confession grounded vpon Natural Reason.
• * 1.22

  A vaine forge∣rie.
• * 1.23

  Vntruthe. For he speaketh onely of open Confession.
• * 1.24

  Al this belon∣geth to open Confession.
• * 1.25

  Confession of euil thought.
• * 1.26

  Vntruthe: Reade the An∣svveare.
• * 1.27

  Vntruthes, many, and ma∣nifeste, as shal appeare.
• * 1.28

  Vntruthe. For it is neuer founde. Other∣vvise let him shevve it.
• * 1.29

  2. Timoth. 3.
• * 1.30

  Actor. 16.
• * 1.31

  2. Corinth. 10.
• * 1.32

  Institution. Cap. 18. 2.
• * 1.33

  Institution. Cap. 16. 3.
• * 1.34

  Eclesiast. Hic∣rarch. Cap. 1.
• * 1.35

  In Quaestion. Vet. Testamen.
• * 1.36

  Cap••ian. De Coena Domini. Chrysost. ad Po∣p••l. Antiochen. Homil. 60.
• * 1.37

  Chrysost in Mat∣thae. Homil. 22.
• * 1.38

  Chryso. in Mat∣thae. Homi. 1.
• * 1.39

  Hieron. in Pro∣••••mio in Lamen. Hieremiae.
• * 1.40

  Iohan Caluinus in Antidoto ad 7. Sessionem Cō∣cisij Tridentini.
• * 1.41

  1. Corinth. 7.
• * 1.42

  Institu∣tion. Venial.
• * 1.43

  De POenit. dist. 1. Quis aliquādo. De Poenit. Disi. 1. Conuertimini.
• * 1.44

  Concil. Trident. Cap. 5. De Con∣fessione. Rob. Holcot in 4. Senten. Qu. 4. 4. Senten. Qu. 83 Artic. 3.
• * 1.45

  Extra, De p••••niten. & Remiss. Omnis vtrius{que}. In ••loss••.
• * 1.46

  Beda in 5. Cap. Iacobi. Citatur à Magistro. 4. Senten. Distin. 17.
• * 1.47

  Chrysostom. De Poenit. Homil. 9.
• * 1.48

  4. Senten. Dist. 19 Posiquam.
• * 1.49

  Iudge o∣uer Sinne.
• * 1.50

  1. Cor. 2. 3. Regum. 8. Roma 8. Augusti. Confes∣sion Lib. 10. Ca. 3
• * 1.51

  Roma. 1. Hebrae. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.52

  August. De San∣ctis, Homil. 27. Tertullian. De Pudicitia. Actor. 2.
• * 1.53

  Augustin. in Psalm. 101.
• * 1.54

  2. Tim. 5.
• * 1.55

  2. Cor. 2.
• * 1.56

  Basili. Quae. 288. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Augu. in Enchi∣rid. ad Lauren∣tium, Cap. 65.
• * 1.57

  Augusti. De Ec∣clesiast. Dogma∣tib. Cap. 53. Cassiodor. Lib. 9 Cap. 35.
• * 1.58

  Cassiodor. Lib. 9. Cap. 30.
• * 1.59

  4. Senten. Dist. 18. Non autem.
• * 1.60

  Origen. in Psalm 37.
• * 1.61

  Tertullian. De Poenitentia.
• * 1.62

  Heronym. in Matthae. Cap. 16.
• * 1.63

  4. Senten. Dist. 18. Nec ideo.
• * 1.64

  Chrysost. in Esai. Homil. 5.
• * 1.65

  Hierony. in Mat∣thae. Cap. 16. 11. Quaest. 3. Tunc vera.
• * 1.66

  De Poenit. Dist. 1 Conuertimini.
• * 1.67

  Confes∣sion nor Com∣maunded.
• * 1.68

  Ambros. ad Va∣lētinian. Epist. 32 Chrysostom. De Verbis Esaiae, Homil. 5.
• * 1.69

  Chrysostom. in Psal 50. Homil. 2 Chrysostom. in Homil. De Poe∣niten. & Con∣fessione. Beat. Rhenan. in Argum. Libelli Tertull. De Poe∣nitentia.
• * 1.70

  De Poenit. dist. 1. Petrus. In Gloss.
• * 1.71

  De Poenit. Disc 1. Conuertimini.
• * 1.72

  De Poenit. dist. 1. Quidam.
• * 1.73

  4 Senten. dist 17. Quid ergo.
• * 1.74

  De Poenit. dist. 1. Quamuis.
• * 1.75

  De Poenit. dist. 5. In Poenitentia, In Gloss.
• * 1.76

  1.
• * 1.77

  2.
• * 1.78

  3.
• * 1.79

  4. 5.
• * 1.80

  6.
• * 1.81

  7.
• * 1.82

  Erasm. in Schol. in Epitaphium Fabiolae.
• * 1.83

  Authori∣tie, and Povver.