The suruey of popery vvherein the reader may cleerely behold, not onely the originall and daily incrementes of papistrie, with an euident confutation of the same; but also a succinct and profitable enarration of the state of Gods Church from Adam vntill Christs ascension, contained in the first and second part thereof: and throughout the third part poperie is turned vp-side downe.

The answere.

[ 1] I say first, that we confesse our sinnes this day, as the Is∣raelites of olde confessed their sinnes,* 1.1 before Ezra and the Le∣uites. As the humble publican confessed his sins, when he said: O God, be mercifull to me a sinner. As the prophet Dauid confessed his sins, when he said: I know mine iniquities, and my sin is euer before me. Against thee, against thee only haue I sinned, and done euill in thy sight: that thou maist be iust when thou speakest,* 1.2 and pure when thou iudgest. As the prodigal son confessed his sins,* 1.3 when he said: Father, I haue sinned against heauen & before thee, & am no more worthy to be called thy son. And as your selues confesse your sins, in the beginning of euery

masse. I say secondly, that your selues graunt, that Venials [ 2] need no confession at al. And yet as I haue already proued,* 1.4 the least sin of al deserueth eternall death. For thus doth your own famous Canonist write: Quibus consequens est, posse quem, si ve∣lit, confesso vno peccato veniali alterum tacere. Vpon which it followeth, that one may if he list, confesse one veniall sinne and conceale another. Maior and other Schoole-doctors, are of the same opinion.

I say thirdly, that by the scriptures vpon which ye woulde gladly ground your confession, we are no lesse bound to confesse [ 3] one sin then another.* 1.5 For your triuolous distinction of mortall and veniall sinnes, can be found in no text of holy scripture. And consequently, since the scripture it selfe by your graunt, freeth vs from confessing Venials: it followeth directly, that wee are bound to confesse none at all.

I say fourthly, that your confession is ridiculous indeede, as [ 4] which vrgeth the penitent to confesse those sinnes to sinful men, which God of his mercy hath forgiuen already. I prooue it, be∣cause your best approoued writers hold, that contrition onely reconcileth sinners to God, and taketh away both the fault and the paine. But after that we are reconciled to God by only cō∣trition, and haue both our sinnes and the satisfaction remitted: I weene it is a vain and a ridiculous thing,* 1.6 to afflict our selues for popish absolution. This that I say, is witnessed by Marti∣nus Nauarrus, by your learned frier Ioan. Lud. Viualdus, and di∣uers others. I say fiftly, that your confessions are neuer able to bring peace to any troubled conscience, but to driue them head∣long [ 5] into desperation. For first, none liuing is able to make a true confession of all his sinnes:* 1.7 which thing is so cleere by the Scriptures, that your Cardinall Caietane cannot denie it. Secondly, thousandes are so turmoiled therewith, that dayly they come to confesse the sinnes which they had forgotten, con∣demning [ 2] themselues of their former negligence. Thirdly, [ 3] none of you all can prescribe howe much time, or what dili∣gence is inough, y^t ones confession may be perfit. The conside∣ratiō wherof, bringeth many thousand souls to perplexitie. For you beare thē in hand, y^t they must confesse all mortal sins, and all specificall differences of the same. And yet will I gage

my life, that ye haue ten thousand priestes in Europe, yea per∣haps in Italie, that cannot perceiue the aforesaid differēce; and much lesse can the lay people performe it. See more hereof, in my booke of Motiues.

Notes

• * 1.1

  Nehem. 8. & 9. Luc. 18. v. 13. Leuit. 16.
• * 1.2

  Psal. 50.3.4.
• * 1.3

  Luc. 15.
• * 1.4

  Nauar. in Enchir. cap. 21. n. 34.
• * 1.5

  The text spea∣keth of all indif∣ferently.
• * 1.6

  Nauar. cap. 1.••4. Ioan. Lud. viuald. de veritat. con∣trit. fol. 141. p. ••.
• * 1.7

  Psal. ••8. Prou. 20. Caiet. in summu. pag. vlt.