Christian to coÌ„fesse his sinnes either to his own ordinary Parochian or to some other Priest that hath by him or otherwise authority and iurisdiction ouer the Penitent that Protestants affirme albeit very falslie that Confession was first instituted in the said Councel and this was more then three hundreth yeares since And foure hundred yeares before that in a Prouincial Councel kept at Vormacia Can. 7. there is a Canon made coÌ„cerning the qualities of the Priests that are constituted to be CoÌ„fessours Penitentiaries where it is commaunded that they be such Qui possunt singulorum causas originem quoque modum culparum sigillatim considerare examinare that can particularly trie out and examine the causes of euery offeÌ„der the manner and grouÌ„d of their faultes Which decree is borowed woord for woorde almost Can. 102. out of the last Canon of Constantinople Councel called the sixth general whiche was long before all the foresaid Synodes Their discourse is long vpon the Priests dutie which should siâ—te on confessions whoÌ„ they instruct by these woordes Oportet qui facultateÌ„ absoluendi et ligandi à Deo receperunt peccati qualitatem speculentur et peccatoris promptitudinem ad reuersionem vt sic medicamentum admoueant aegritudini aptum ne si de peccato sine discrimine staâ—uant aberrent à salute aegrotantis Those that haue receiued of our Lord power to loose and binde must trie out the qualitie of euery fault and the readinesse of the offender to returne to vertue that they may prouide a medicine meet for the malady least if they should without distincte knowledge of their sinne geue iudgemeÌ„t they should erre in prouiding health for the sick person By which Councell keâ—t in Constantinople you may easelie gather that neither Confession was euer omitted by lawe nor the common Penitenciarie long abrogated out of CoÌ„stantinople Churche And when I name these decrees of so many general Councels in diuerse ages I doe not only cal them generally to witnes for my cause which were enough seeing euery determination there passeth as by the sentence of the holy Ghoste and Christes owne iudgemente of whose presence such holy assemblance is assured but I appeale to euery holy Bisshop Vvhat it is to allege a general Councel Priest and Prince of the world that agreed to the same and were there assembled euery of which was of more experience learning and vertue or at the least of more humility then all our Aduersaries aliue But now if you go to trye other the learned writers of all times for the practise of this point then our labour shal be infinit but our cause more strong our Aduersaries soner confounded I need not for that practise name the learned Schoolmen of excellent capacitie in deepe mysteries because they were so late and because Heretikes can not denie but they are al vndoubtedly against them and euerye one for vs Thomas Aquinas is oures Dionysius is oures I meane the Carthusian If any man doubt of S. Bernard lette him reade the life of Malachie whom he praiseth for bringing into vre the most profitable vse of Confession In vitam Malach. in the rude partes of Ireland S. Bede is proued before Super 5. ca. Iacob not only to haue allowed confession to the Priest but to haue expounded S. Iames woordes of Confession for the sacramente of Penance and vttering our sinnes to Gods Ministers And he recordeth that in oure Countrie of England before his daies S. Bede sheweth examples of CoÌ„fession to a Prieste vsed in England Cap. 25. Confession was vsed to a Priest Whereof as also of Penance and satisfaction there is an exaÌ„ple or two in the fourth booke of his Ecclesiasticall Historie of oure Churche Before him S. Gregorie so well liketh and knoweth this practise of sacramental Confession In Prasprali Gregorij that in his Pastorall he prescribeth the Priestes of Gods Church many wayes howe to seeke out the diseases of their peoples soules and according to the variety of the same to admitte or put backe to pardon or to punnish De â—oen dist 6. Cap. de Sacer. S. yea so plaine he is in this matter that he chargeth the Priest to be exceding grieuously punnished that in any case shall vtter the Penitentes confession or anye parte thereof Againe farre aboue these holy Leo and Great amending the hard custom that in some places of Italie and Campania Epist 80. was vsed touching publik confession of priuate sinnes he saieth Reatus conscientiarum sufficiat solis sacerdotibus indicari confessione secreta Quamuis enim plenitudo fidei videtur esse laudabilis Vide euÌ„dem ad Theodor. Iuli. â—orens qua propter Dei timorem apud homines erubescere non veretur tamen quia non omnium huiusmodi sunt peccata vt velint in poenitentiam ea publicari remoueatur tam improbabilis consuetudo ne multi à poenitentiae remedijs arceantur dum aut erubescunt aut metuunt mimicis suis facta sua reserare quibus possint legum constitutione percelli Sufficit enim illa confessio quae primùm Deo offertur tunc etiam sacerdoti qui pro debitis confitentium precator accedit Tunc enim demum plures ad poenitentiam potuerunt prouocari si populi auribus non publicetur conscientia confitentis Yt is enough Mark the reasons of this holy Father for auricular confession that the gilt and offences of mans conscience be opened to the Priestes alone in secreat Confession For though the feruoure of faith be verie laudable which is contente for Gods sake to be ashamed before man yet because the sinnes of euerye man be not such that the penitent woulde gladlie vtter openly let so reprobable custome be abolished least many be holdeÌ„ from the remedies of penance whiles either they are ashamed or feare to opeÌ„ their deedes to their ennemies by whome they might by order of lawe be punnished For that confession is sufficient which is made first to God and then to the Priest also who wil be an intercessour for the sinnes of them that confesse For then might moe be prouoked to penance if the secreat conscience of the confessed be not published to the eares of the people Thus saieth S. Leo a man of that time and credite as our Aduersaries would wish Let them say now that priuate confession began in Lateran Councel ConfessioÌ„ vsed before Laterane Councel as vvel as the receiuing of the B. Sacrament because that thing which euer was counted and vsed as necessarie was there decreed for the ameÌ„ding of the peoples slouth to be done euery yeare once at the least before they receiued the blessed Sacrament As truely may they say that the Euchariste and receiuing thereof was begon in the same Councel and by the very same Canon For as ther is charge that euery maÌ„ should be confessed so there is commaundement geueÌ„ that euery man shal receiue once a yeare the
plenarie Indulgence it shall discharge you of the bond of al the dayes or yeares appointed whiche you haue not before the receit of the said Pardō accomplished And this is exceeding plaine for the two first kindes of punnishmentes which we saied were ioyned for satisfaction by the Churches lawes and by the Confessours prescription For as they stood vpon daies and yeares so the remission of the same must needs keepe the like forme For which cause you shal often see expressed De Poenitentijs iniunctis in the Indulgēce And that forme of graunt remissiō was vsed alwayes in Gods Church De Poen iniūctis For S. Cypriā did remit a great peece somtims De poenitētijs iniūctis of the enioyned penāce whē he gaue peace to such as fell in time of persecution long before they had fulfilled their prescribed penance And so did S. Paule to the Corinthian that had committed incest and so doth Nice Councell prescribe to Bishops that they shoulde or might at the least Humanius Can. 11. deale more gentlie with those that denyed theyr fayth in the persecution of Licinius and that they might pardon them before if they saw cause though seauen yeares penaunce was prescribed vnto them In which places that the Churche now calleth a Pardon or Indulgence Hovv pardons vvere termed in the Primitiue Church 2. Cor. 2. was termed somtimes donare aliquid in persona Christi to geue or graunte something to the offender in Christes person and so called S. Paule it sometimes it was called Dare pacem as S. Cyprian termeth it in many places of his works sometimes it was called Humanius agere To deale gentlie with sinners or to shew vnto them humanitie and so doth Nicene and Ancyran Councels terme it Licebit etiam Episcopo humanius circa aliquid cogitare Can. 11. Cap. 5. It shal be lauful for the Bisshop to deale more curteouslie with them saith the holy Councell Whereby we see this pardoning of enioyned penāce is an auncient vsage and counted most holie of al the Churche whereof we make this assured ground and foundaciō of our Pardons An assured argument for pardons and for the truth of them we make this argument S. Paule did remitte enioyned penance in Christes person S. Cyprian and all the Bishopes of Affrike did remitte penaunce enioyned Nicene Councell giueth licence to Bishops to remitt penaunce prescribed by the law Therefore the Pope by theyr example in the person of Christ may remitte enioyned penaunce and therefore may laufully geue a pardon The payne prescribed by the lawe he may release because he is the principall executour of the law the penaūce appoynted by the inferiour priest in cōfession he may likewise remit because that which is prescribed by thinferiour may by good reason be vpon cōsyderations altered by the superiour especially where the Magistrate hath good meanes to prouide that neyther the Cōmon Wealth suffer dāmage thereby nor the party to whom it doth pertein to be loosed or bond in penance receiue any losse therby By like authority also doth a Pardō chāge somtimes a sharper lōger pain enioyned into som more gētle penāce more fitte needful works for the time and state then being as his power that is the chief gouernour may be exceding beneficiall to the world in suche cases which euer ought to be practised for edifiyng neuer for destructiō For it is to be cōsidered that the high Pastor vsually graūteth no releasse of the debt of good works or the bond of deserued punishmēt but by prescriptiō of some other holy work to be accōplished before the party obteine the benefite of his remissiō As whē a penitēt hath enioyned hym to punish his body by cōtinual fasting or lōg peregrination or other exceding much tēporal paine according to the grieuousnes of his desertes the freedome of a Pardon oftentimes turneth the said due paines enioyned in to some easier woorke of christiā charity yet being much more to glorye of God and beneficiall to the Church as the time standeth then the other could be Ita Vrbanus 2. in Synod Claremōt As when the Turke or other ennemies of Christianity doe inuade any Christian Kingdome it is more beneficiall to put to our helping hand in the withstanding his crueltye eyther by resisting him in oure owne persons or contributing any peece of oure goods towardes the same then any priuate Penance that may cōcerne our persons Therefore the gouernours of the Churche often to moue the people to suche necessary deuotion geueth them a releasse of all paine due for theyr sinnes or at the least of the bond of their enioyned penance onely vpon respect of some smal furtherance in suche a good and godly purpose The like they doe also often to sette forward other works of charity to the benefite of Gods people as for the relieuing of Hospitals of Churches of highe wayes and such like Sometimes againe they extend their power which Christ gaue them to edify his Church and encrease religion and deuotion in the people as when they geue pardon for so many dayes to suche as shall receiue the blessed Sacrament faste and praye that heresy may ceasse in the Church that the enemies of Christianity may not preuaile that Infidels Iewes and heretiques may be conuerted and Schismatikes knitte them selues obediently to the felowshipe of Christes fold So doth the Pope for the encrease of zelous deuotiō and aduancing Gods honour geue dayes of remission or full pardon to suche as shall vsually haue meditations of Christes passion and death by certaine holy praiers appointed or by visiting places in which there be seen some liuely steppes memories and expresse tokens of Christes miraculous workes or his Sanctes Thus to helpe vppe the dulnesse of praying and seruing God in oure dayes he geueth grace and pardon to such as shall frequent the Churches at the times of their dedication or on certaine principall Feastes there eyther to be confessed and receiue the holy Sacrament or els to ioyne in prayer and deuotion with other the faithful people that thither at those dayes haue principal recourse Hereof we haue example not onely in the story of the institution of the solemne Feaste of Corpus Christi but also in the great generall Councell holden at Lateran Can. 62. For this cause also the like maintenaunce of holy prayer by which the Church of God most standeth hath he mercifully and with singular wisdome giuen a pardon of certaine dayes or yeares to suche as shoulde deuoutly occupie suche beades bookes or praiers in al which thinges orderly giuen and reuerently receiued I see not what cā be reprehended of any but such as are offended with all workes and wayes of mercy charity and deuotion The power and iurisdiction is proued lawfull the causes why he shoulde exercise his authority herein be very vrgent and Goddes honoure with the peoples commodity exceding well respected all thinges here doo edifie and nothing at
his iurisdiction nor any of the Churches treasure restreined from his disposition But because I can not ground this my meaning better then vpon a general Councell I will reporte the decree of the most holy assembly holden at Lateran more then three hundreth yeares synce vnder Innocentius the thirde by which not onely this doctrine of Pardons is approued but also the superfluity therof and suche disorder as was therein throughe couetousnes of euill persons or lacke of authority in the giuers is corrected with a declaration who be the onely lawfull ministers in such remissions of enioyned penaunce Thus goeth the decree Cano. 62. Quia per indiscretas indulgentias atque superfluas quas quidam Ecclesiarum Praelati facere non verentur claues Ecclesiae contemnuntur poenitentialis satisfactio eneruatur decernimus vt cum dedicatur Basilica non extendatur Indulgentia extra annum sine ab vno solo siue a pluribus Episcopis dedicetur ac deinde in anniuersario dedicatiouis tempore quadraginta dies de iniunctis poenitentijs indulta remissio non excedat intra hunc quoque dierum numerum indulgentiarum literas praecipimus moderari quae pro quibuslibet causis aliquoties conceduntur cùm Romanus Pontifex qui plenitudinem obtinet potestatis hoc in talibus moderamen consueuerit obseruare That is to say Because the keyes of the Churche be contemned and sacramentall satisfaction is much weakened by certaine indiscrete and superfluous Indulgences the which certaine Prelats of Churches ar ouer bold to bestowe we decree that hereafter at the dedication of any Chapel no Pardon be giuen more then for one yeare whether it be dedicated by one Bishop or moe and then that ther be no remissions afterwarde in the yearely celebrating of the said dedications more thē of fourty dayes of enioyned penaunce The like also to be obserued in al other common instrumentes by which for other good causes and holy purposes Pardons shal be giuen seing the Bishope of Rome him selfe who hath the fulnesse of power herein vseth customably so to moderate the letters of Pardons that procede frō him By which holy Councel you may perceiue not only that the Bishops of Goddes Church may giue Pardons but that the Bishope of Romes right is much more ample in this case thē theirs can be and especially how carefull the Church euer hath bene to purge al corruption of doctrine or vsage crepte into the world through the disorder of mans mis behauioure and howe wicked the endeuours of some euil disposed persōs be who ceasse not vnhonestly to attribute that to the Church of Christ which she hath euer sought to redresse in the euel maners of them that haue disgraced the doctrin of trueth and made contemptible the moste profitable practise of holy thinges by their misvse of the same But he that list fully to see how litle the Catholike Church liketh the abuse of wicked men in these matters and yet how seuerely she accurseth al the cōtemners of this holy function in the right vse thereof Conciliū Trident. Sess vlt. let him reade the Decree of the last general Councell touching as wel the vse of holy pardons as the earnest consideration had of reforming all disorder therein and he shal fully be satisfied in this article if he haue learned so much as to giue ouer the preiudice of al priuate opinions to the common iudgement of Gods Church Being now thus farre in oure matter that it is well knowen the Bisshopes of Goddes Churche principally to haue this binding and loosing by the keye of their iurisdiction to be exercised in the open courte of the Church and that the power of the Bishop of Rome not only by speciall priuiledges giuen by Christ but also by lawe and prescription of all antiquities passeth in this pointe as in all other gouernment the termes or seuerall limites of all his brethren it shall not be needfull to dispute whether the Key of iurisdiction onely separated from the Keye of order proper to priesthod be sufficient to giue remission of enioyned penance by Commonly it is holden that as excommunication and other like actes of iurisdiction maye be exercised by the Bishops Legates or Substituts being no priestes or by them selues being elected Bishops and yet neither consecrated nor ordered euen so may Indulgencies be also profitablie graunted Wherof I will not now talke because it is not muche materiall seing commonly they be not graunted otherwise but of Bishops neither so ofte of other as of the Pope neuer any otherwise but by his or other bishops authoritie by whom so euer that functiō is executed But this I knowe will be required rather at my handes VVether the Popes Pardons doe extend to purgatorie and hovv the course of the matter giuing occasion thervnto how farre the limites of the Popes iurisdiction who hath the soueraigntie herin doth extend and whether the benefite of any Pardon may perteine to any person that is alreadie appointed to suffer in his soule the paines of the next life and is at this present in the course of Goddes correction in Purgatorie and finally whether the graunt of an Indulgence maye release them there of some peece or all their paynes as it might haue doē whiles they were in this present life To all this I aunswer bressy that the Pope may doe it lawfully wherof ther can be no more doubt then there is of the other of which we haue made so plaine argument already though in the waye and means of appliing the Churches remission or the Sanctes satisfaction vnto them there maye be some diuersitie not suche as maye any thing hinder the trueth of the cause which of al catholik mē is most certēly agreed vpon but such as may styrre vppe mās industry in the moderate searche of Goddes trueth and mysteries For the soules departed and being assured to be saued must needes be of the same body mystical and felowship of Saintes that the faithful be of aliue and therfore thei may according to their aptnes more or lesse be profited by the holy workes and satisfaction of their heade and felow membres because in euery lawfull Pardon there is made by the keyes of iurisdiction and application of Christes holy merites and his Saintes in that respecte as they be satisfactory to the vse of their inferioure members that doo lacke that wherein the other doo abunde Whervpon it standeth with plaine reason and meaning of Goddes woorde touching binding and loosing that the soules in Purgatorie shoulde somtimes be partakers of this blessing no lesse then other that be yet liuing For the deniall of which catholike assertion Leo the tenth accursed and condemned Luther by his letters patentes as euer since his memory hath bene condemned most woorthely of all good men continuing in the vnity of Christes Church In bull◠condem Luth. Mary whether the Indulgencies take place so often vpon the deade as vpon the liue that is not
for thaduantage of their vngodly assertion that Christ in his owne person as he is God and man should not be present in the sacrament Vide Ciril in Ioan lib. 4. Cap. 14. doe couertly blaspheme the blessed and highly sanctified flesh of our sauiour auouching it to be vnprofitable whereby they vnaduisedlie dishonour the dreedful incarnation of Christ and al the workes wrought by the meane of his flesh and bloud and ministerie of his manhode for the remissioÌ„ of our sinnes and purchasing saluation to his Churche Let vs therefore Christianly confesse with the Scripture with the Church of Christ that our Sauiour not onelie by power equall to his Father concerning his diuine nature but also by the sending and graunt of his Father and vnction of the holie Spirit being farre vnder them both in his humaine nature doth remitte sinnes Wherevppon it orderlie followeth that whoso euer denieth man to haue authority or that he maie haue power graunted him by God to forgeue sinnes he is highlie iniuriouse to our Sauiours owne person and the dispensation of his flesh and mysterie of his holie incarnation For though there be great diuersitie betwixt his state and others because in one person both God and man be perfectlie vnited in him and therfore much more prerogatiue might be and doubtlesse was geuen to his humanitie as to him that was both God and man in respecte of his baser nature then to anie other of his brethren being but mere men yet this is assuredlie to be beleeued that he whiche coulde without derogation to his Godhead communicate with the sonne of man and graunt him in consideration of his assumpted nature the rule and redemption of his people the gouernement of our soules the assoyling of our sinnes and to woorke all wonders in the power finger and force of the holie Ghoste the same God without all doubt through his Sonne and our Sauiour may at his pleasure without all vnseemelines or derogation to his eternal honour and so it shal be proued that he doth geue power to the gouernours of his Churche and houshoulde to pardonne and geue penance to iudge and rule the people in the right of our said Sauiour to the edifieng of his body and making perfect his Saincts Neither must we here make anie great accompt of such as shal obiect to the Priests of Gods Churche as the Scribes did vnto Christ himself when they saw him in expresse words absolue many of their sinnes conceiuing in their harts as it is recorded by S. Mathew in the history of the healing of the maÌ„ that had the paulsie Cap. 9. that Christ did iniurie to God and committed blasphemie in taking vpon him to remit mans offences whose malitiouse mindes and cogitations Christ did so reprehend that they might well perceiue by his sight of their inwarde secrets that he was very God who onelie by nature looketh into mans hart and therefore did thereby wel insinuate that they could not iustly reprehend his doing seing he was God in deed might as God pardon mans offences Yet that notwithstanding he stood not with them then vpon the right of his Godhead for the doing of this excellent functioÌ„ whiche in deed by nature and propretie is onely perteining to him but he gaue this reasoÌ„ of his doing that the Sonne of man had power to remitte sinnes in earth wherby me semeth wherein yet I submit my iudgemeÌ„t to the more learned that he plainly professed that by power receiued he might in respect of his manhod calling forgeue sinnes and that in earth as meaning thereby to institute an order and way how to remitte sinnes here in the worlde eyther by himselfe or by his ministers at whose sentence past in earth the penitent should be free by iudgemeÌ„t of God in heauen For so our Sauiour two or three times talking of maÌ„s ministery in the remission of sinnes termeth it loosing in earth and the contrary binding in earth Matt. 16. 18. as also he calleth Gods high senteÌ„ce in the same causes loosing and binding in heauen Neither doth the interpretation of S. Hilarie anie whit hinder my meaning In explaÌ„ Mat. Can. 18. who vpoÌ„ that place affirmeth Christ to haue remitted this mans sinnes by the might of his Godhead for it standeth wel that one worke should be wrought by the principal cause and yet by the office and ministery of some secondary cause appointed by the ordinaunce of God for the same vse as we see in Baptisme to the remission of the childes sinne both the might of God and the ministery of maÌ„ to concurre at once whereof we shall haue I trust better occasion to speake anon But to returne back to our cause when Christ had declared that the Son of man had in earth power to remitte sinnes he then by this farder proofe argument ouerturneth the whole cause of their disdaine inward murmur against him for the same whether is it more easy to saie thy sinnes be forgeuen thee or to saie to the incurable person take vp thy bed and walke I doe the one in al your sightes and he is cured at my woorde why then mistrust you the other It was no lesse the proprety of God alone Note to heal him sodainly of his corporal infirmitie that had ben desperatly sick so long then to forgeaue sinnes but the one power though by nature it was propre to him self yet be gaue it in the sight of you al to the Sonne of man in earth why theÌ„ mistruste yow but he might wel geue the other This reason proceding from the wisdome of Gods owne sonne shal helpe our fayth much towchinge this article and shal not a litte further the dignitie of the Apostles who also after their maisters example may prooue the force of their authoritie vpon mennes soules which can not be open to our bodily eyes by the apparaÌ„t power that their woordes shall be seen openly to woorke on mennes bodies especially if it be wel weighed that Christ wrought miracles aso not onely by the excellent dominion and force of his Godhead but also as S. Augustine proueth by the Spirite of God in respect of his manâ—ode De Trin. lib. 1. c. 11. In quo spiritu sancto saith he operatus â—st virtutes dicens Si ego in spiritu Dei eijcio â—aemonia certè superuemet in vos regnum Dei â—n the power of which holie ghost Christe wrought miracles according â—o his owne sayinge in these wordes â—f I expel out deuilles by the spirite â—f God then surely the kingdome of God will come on you The Iewes â—herefore seeing them selues thus ouercome in their vayn cogitations waxed affrayed and glorified God who gaue suche power to men For though no man euer had equall authoritie or like power to Christ who was both God maÌ„ yet of this plentiful spirite vnctioÌ„ many of his brethren haue through his ordinance receyued parte as shortly nowe it shal be proued
men make of the Apostles spirite woorde and writing that they haue cōdemned the whole vse therof as superstitious Holy Orders not helping thē selfes by figures but by opē force Grace is giuen to Timothy as in a sacrament when he tooke orders of Paule 1. Tim. 4 the Apostle sayeth so much in expresse termes yet this grace and the whole sacrament of Orders these holy men reiecte Matrimonie Matrimonie to S. Paule is a great sacrament of oure ministers not misliked so farre as concerneth their fleshly coniunctiō which they onely lust after Ephes 5. but grace they list not receiue thereby least it should be a sacrament wherby the vnitie of Christ and his spouse the Church which in no sauce they can abide might be fullie represented and signified These felowes therfore that dare be so bold to disturbe al the orders and sacramentes of Goddes Church and to mainteine their phantasies dare brast the sacred bandes of expresse scriptures in such poyntes as doo directly touche the whole policie of oure Christian common wealth and ordered wayes of oure saluation euen in those which Christ moste carefully left to be practised for the vse of his louinge flocke by the warrant of woordes moste playne what shal wee saye to such bolde and impudent faces that thus dare doo and yet which I more merueyl at in this their vncurtesie and moste vnhonest dealing will not sticke to crie and call vpon Goddes woorde as thoughe they did that by scripture the contrarie whereof they expressly find in scripture And truely where they be not holpen by the verie woordes vaine it shall be for them to stand with vs and with all oure Fathers and with the practise of al nations and with the verie expresse iudgment of the Church of God it shal not boote them I say in their dark ignorance and infinitie pride to stand with vs hauing so many helpes for the true meaning and the expresse text of the woorde for oure selues and side Sometymes where it maie appeare that the woordes and outwarde face of scripture serue not oure assertions so playnly as the holy traditions of Christes Church doo there they cal vpō vs with infinite clamoures to abide the iudgment of the woorde which they would be thought to esteme aboue al mans meaning But whither wil they now runne thincke you where al oure sacramētes stand vpō euident woordes more thē woordes vpon the verie expresse notorious actiō of Christ him selfe all instituted sincerly to be practised of the Churce after his departure hēce al cōmended in knowen termes of greatest most efficacie that could be not by way of preaching in which he vsed sometyme figures not at suche tyme as he vsed other then common knowen speach but after his resurrection when he now vttered no more parables as he did before Matt. 13. Marc. 4. that suche as sawe should not see and such as were of vnderstanding might not vnderstand but did open vnto his dearest their senses that they might vnderstand scriptures and more carefully expressed his meaning for the instruction of his holy Disciples to the better bearing of that charge which he ment to leaue them in after his departure whither wil these men I say where they see al thinges so enuironed with trueth whither wil they flye The scriptures be playnly ours the doctours thei dare not claime reason is against them ther is then no waye to beare it oute but with boldnesse and exercised audacitie Yet here we wil assaye by the notorious euidence of this one cause that we now haue in hande to breake their stonie hartes to the obedience of Christes Church and woorde for whose faith if they haue seen great light and force of argument allready and shall yet see much more I truste they will not still withstande the knowen trueth Al woordes then of institution of sacramentes being literaly to be taken thinges of so great charge not otherwise to be vnderstanded then are both by act and woord of Christe sincerely vttered we neede not doubt but the fourme of Christes sentence in which he giueth the Apostles power to remitt sinnes is plainely to be taken in that common sense as the same by woordes importeth and therefore that by force thereof they maye remitte sinnes And yet to make more proofe to satisfie all men I wil ioyne to these woordes of oure Sauioure that most properly concerne the sacramente of penaunce other his woordes touching oure principall conclusion not vnlike wherby in cōferēce of the like sainges together which our Aduersaries doe alwayes as they would seeme wel to allow trueth may trie it selfe Therefore as our Maister here saieth vnto them whose sinnes you shal forgiue they be forgiuē And whose sinnes you reteine they be also reteined euen so said he twice before vnto the Apostles expressing in other woordes almoste the same meaning and sense once to them altogether in the xviij of S. Matthew an other tyme before that in the xvi of the same Gospel to S. Pecer alone To them in general thus saith Christ If thy brother haue committed any offence towards thee go to him and admonish him priuately betwixt him and thy selfe If he take it wel thou hast then wonne thy brother if he regarde thee not take one or twoo with thee that in the mouthes of two or three wittnesses euerie vvoord may stande if he regarde not them neither then make complainte of him to the Churche that is to saye as S. Chrysostome expoundeth it Super hūc locū to the Gouernours of the Churche and if he will not obeye the Church thē take him for no better thē a Heathē and a Publicā And streight vpon these woordes De fide operib cap. 3. least any mā should sette light by the Churche or rulers thereof Christ added sayth S. Augustine a wonderfull terrour of her seuere authoritie saing Amen dico vobis quaecunque alligaueritis super terram erunt ligata in coelo quaecunque solueritis super terram erunt soluta in coelo surely I saye vnto you what thinges soeuer you binde in earth it shal be bounde in heauen And what soeuer you loose in earth it shal be loosed in heauen This text is cleare for the Churches claime in remission of sinnes thoughe it properlie perteine rather to the outwarde power iudiciarie and courte of external iudgment for open crimes and notorious contemptes then for the sinnes of the people that be secrette and onely subiect to power practised in the sacrament of penaunce which nowe lightly is closse and onely vttered in secret to him that hath charge of his soule Neuer the lesse if the priestes of God haue receiued power to loose and bynde which is to pardon and punishe open notorious crimes and contemptes whiche towchinge the giltinesse of the faulte doth no lesse perteine to the proper power of God then the absoluinge of secrette sinnes doth then without question they
Churche hath an other kind of remission whiche Epiphanius calleth poenitentiam post poenitentiam But of these two more shal be said anon After this sorte Lib. 4. de Sap. ca. 30 doth Lactantius ascribe to the true Churche confession penance and profitable healing of our wounds and suche sores as be founde in our soules By al which euery man may conceiue casely that this honour and commission of priesthod for the remissioÌ„ of our sinnes did not decay with the Apostles appointed by Christe nor shal cease till Christes coÌ„ming to iudge the worlde But he that listeth to see in what office and by whom she holdeth this singular honour of remission of sinnes he shal find not onelie the Apostles who were called by Christ but al other Bishoppes also that succeede them in the Churche to be her ministers herein Gregorius wherof let him read the xxvj Homelie of S. Gregorie perteininge almoste wholy to that purpose I will repeat a few wordes onely out of it committing the rest to the diligence of the Reader Libet intueri saith he illi Discipuli ad tanta ouer a humilitatis vocati ad quantuÌ„ culmen gloriae sint perducti Ecce non solùm de semetipsis securi fiunt sed etiam alienae obligationis relaxationis potestatem accipiunt principatumque superni iudicij sortiuntur vt vice Dei quibusdam peccata retineant quibusdam relaxent Ecce qui districtum iudicium Dei metuunt animarum iudices siunt et alios damnant vel liberant qui semet ipsos damnari metuebant Horum profecto nunc in Ecclesia Dei Episcopi locum tenent ligandi atque soluendi authoritatem sumunt Grandis honor sed graue pondus est istud honoris It is my meaning nowe to beholde to what marueilouse honour the Disciples of Christe be exalted whiche before were called in their base state to great burden and troubles For nowe they be not onelie in assurance of their owne state but they haue obteined power of binding and releasing other and the verie soueraigntie of heauenlie iudgemente that in Goddes owne steede they may some mans sinnes release and other offences reteine Loe those that once feared the straict sentence of Goddes owne iudgemente are made the iudges of other mens soules to coÌ„demne or deliuer where they list Bishops are in the roomes of the Apostles that before doubted of them selues And nowe truâ—lie in these mens roomes are the Bishoppes of Goddes Church and receiue the authoritie of binding and loosing and their owne state of regimente High surely is their Chair but greater is their charge S. Gregorie said so farre But Sainct Augustine shall make vppe this matter with woordes of suche weight that I trust euerie man shall see the trueth and almost feele the grossenesse of falsehoode thereby He writeth thus vppon this verse of the Psalme Eructauit Psal 44. The Catholike Churche hath continual successioÌ„ in lauful ministerie whiche is the xliiij in number with him Pro patribus â—uis nati sunt tibi filij constitues eos Principes super omnem terram In place of thy Parentes thou hast children born thee them thou mayest make the Princes of the vvhole earth The Apostles did begette thee they were sente them selues they preached in their owne persons and finallie they were thy Fathers But could they alwayes corporally abide here And though one of them saied Phil. 1. I would gladly be dissolued and be with Christ yet for your sake I couÌ„ted it more necessarie to tarie in flesh Thus he said But how long coulde his life last He might not remaine til this daie muche lesse for the time to come What then is the Church desolate after the departure of her parents God forbid In steed of thy parentes thou hast sonnes saith the text What is that to say Marie the Apostles sent by Christ are as Fathers and for them God hath raised vp childern or sonnes which be the holy Bishops of the world For at this day the Bishoppes that be throughout al Christendome how rose thei to that roome The Church calleth them Fathers and yet shee did begette them and shee placed them in the roome of their Fathers Non ergo te putes desertam quia non vides Petrum quòd non vides Paulum quòd non vides illos per quos nata es de prole tua tibi creuit paeternitas pro patribus tuis nati sunt tibi filij constitues eos principes super omnem terram Doe not therfore thinke thy selfe desolate because thou seest not Peter because thou hast not Paul ☜ because thou hast them not nowe present by whome thou wast borne of thy owne issue Fatherhode is growen to thee and for thy Fathers thou hast brought foorth sonnes them shalt thou make the rulers ouer al the earth Thus muche out of S. Augustine By whom you may perceiue the great prouidence of God that euerlastingly vpholdeth the ordinance of his Sonne Christ Iesus as wel now by the children borne from time to time in the Churches lappe as bâ—fore in the spring of our faith by the Apostles sent and appointed in person by Christ him selfe And here you must note Note that not only Bishops who succeede the Apostles in al kind of power and regiment but also all other inferiour Priestes to be compted with them as successours in ministring diuerse sacramentes as baptisme penance the reuerend SacrameÌ„t of the Aultar and suche like but looke what power either Apostle or Bishop hath in remission of sinnes in consecrating Christes body in baptising the same hath the whole order of holy priesthod by the right of their order may practise the same vpoÌ„ such as be subiect vnto them in al cases not exempted for reasonable causes by such as haue further iurisdictioÌ„ ouer the people Whereof I will not now talk particularly the lerned of the order know the limits of their charge coÌ„mission better then I caÌ„ instruct theÌ„ the simpler sort must seek for knowledge of their duty by the holy Canons of CouÌ„cels decrees of Bishops made for that purpose I can not now staÌ„d theron meaning at this present only to defend the holy Order chaleÌ„ge for it such right as the scripture and Christes own word geueth which in this coÌ„tempt of vertue and religioÌ„ is most necessary for al men to consider Therfore vpon our large discours for this last point I now deducte the particulars to this summe which may staÌ„d for a certaine mark as wel for the good to discern the truth as for the Aduersaries to shoote at whiles they liue Al power euery iurisdiction or right of Christes church remaineth as amply in as ful force streÌ„gth at this day shal til the worlds end so continue as they were by Christ grauÌ„ted first in the persoÌ„s of the Apostles or other instituted But the power of remissioÌ„ of sinnes was geueÌ„ proprely in expresse termes to the
what should we talke of other impedimentes where this comfortable motion is so great What comforte can be more theÌ„ to haue suche a frend who for that I ioyne with him yea euen my owne soule to his after the dearest maner and moste secret sorte must needes be to me as a ful staye in al doubtes of conscience a witnesse of my sorowfull harte an intercessour for my sinnes a suerty before God for my amending a minister in my reconciliation and one that vnder Christ as S. Clement also saieth shal both beare my sinnes vpon him selfe Clemens li. 2. coÌ„sti cap. 23. and take charge of me to saluation In which case me thinke surely man is after a sorte set in merueilous quietnesse and almost discharged euen of him selfe his owne custody whiles he giueth ouer his owne aduise iudgement and wholly hangeth in earth vpon him whome God hath appoynted to be his pastour and gouernoure of his soule Therfore good Reader cal vpon Christ for encrease of saith and beleue onely this ordinaunce of God was of infinite wisdome and high prouidence prouided for thy sake and it caÌ„ not be burdenous vnto thee Christ shal giue thee courage and hart to withstand the contrary temptations and so serue him though thou forsake thy selfe To vs therfore confusion of face for oure sinful life and to him honoure and glory euerlasting AMEN THE SECOND PARTE OF THE TREATISE concerning the Popes Pardons The authour by iuste causes was moued to beleue the trueth of this doctrine of PardoÌ„s before he knewe the meaning of them and afterwarde founde them to be of greater importaunce then he tooke them before to be The first Chapter OF the highe power of remission and pardoning of sinnes giuen by Christ to his onely spouse the Church in the persons of her holy Bishopes and priestes as a thing annexed to the whole order to be exercised in the sacrameÌ„t of penauÌ„ce vpon al men that be of their seuerall iurisdictions and humbly shall submitte themselues by confession of their faultes to their iudgementes I haue already spoken so muche as may suffice for the satisfiyng of the sober and iust reproufe of the contentious And now because as wel the course of my former matter as the speciall neede of these dayes driueth me therevnto I wil make further searche and trial of the right of that chalenge The argument of the treatise folovving which as wel the highe Prieste as other principall Pastours and Bishoppes make by the force of their prelacie and keye of iurisdiction ouer and aboue the power of orders touching Pardons IndulgeÌ„cies Wherof whiles I doo intreate the more attention hede I require of thee gentle Reader because here al the lamentable Tragedy and toile of this time first did begin and here haue al those that perished in the late contradiction of Core principally fallen And in no article of Christian faith euer more offence hath bene receiued of all sortes almost euen of the wise then in this one of the Popes pardons And to be plain in the matter Tvvo causes moued the Authour to thinkâ— pardons good where sincerity is most required two causes moued me to beleue like and allowe the sayde power of Pardons and indulgencies long before I either knew the coÌ„modity of them or had sought out the ground and meaning of them First was the Churches authority which I credited in al other articles long before I knewe any of them or coulde by reason or scripture mainteine them Whose iudgemente to folowe by my Christian professioÌ„ in al other pointes and to forsake in this one of the Popes PardoÌ„s had bene mere folly and a signe of phaÌ„tasticall choice of thinges indifferent which is the proper passion of heresy Neither did I theÌ„ know that the Church of Châ—iâ—â— had allowed such thinges because I had red the determination of any generall Councels or the Decrees of some chife gouernours of the sayde Church touching suche Pardons or because I had by histories and note of diuers ages seeÌ„ the practise of the faithfull people herein by whiche wayes her meaning of doubtfull thinges is most assuredly knowen but onely I deemed that the Church allowed them and misliked the contrary because such as bare the name of christiaÌ„ folke and catholike men did approue them and sometimes lamented the lacke of them A good rule for the vnlearned And surely for an vnlearned man I count it the briefest rule in the worlde to kepe him selfe both in faith and conuersatioÌ„ euer with that company which by the general and common callinge of the people be named Catholikes For that name kept S. Augustin him selfe in the trueth and trew Church Contra epistolam Manichaei quam vocant fundamenti cap. 4. muche more it may doe the simple sorte who is not hable to stande with an Heretique that will chaleÌ„ge the Church to him selfe by Sophistical reasons froÌ„ the ChristiaÌ„s that for lacke of learninge can not aunswer him Well this coÌ„pany of Catholikes brought me to knowe the Church my Creed caused me to beleue the Churche no lesse coÌ„cerning the Popes Pardons then any other arcicle of oure Christian professioÌ„ which though it were not of like weight yet it was to me of like trueth and al in like vnknowen at the time The second cause that moued me to reuerence the power of pardoning in the highe Bishope The secoÌ„d cause that moued the vvriter herof to beleue that pardoÌ„s vveâ— good and to like his Indulgencies was the very persons of them which first reproued the same In whoÌ„ because I saw the world to note wonder at other many most blasphemouse inexcusale heresies I verily deemed thoughe I was then for my age almost ignorant of al thinges that this opinion and impugnation of Pardons coulde neither be of God nor of good motion that first beganne in them and begatte suche a number of most wicked and contentious opinions as streight vpoÌ„ the costrolling of the Churches power herein did ensue not onely against Christes officers in earth but against his Saintes in heauen and against him selfe in the blessed Sacrament This extreme intollerable issue methought verely could haue no holy entrance therefore with the other named cause stayed me in the Churches faith euen theÌ„ wheÌ„ I had no feeling nor sense in the meaning of these matters But afterwarde reading the history of the pitiful fal of oure time and there considering the finister intent and occasion of the first improufe of Pardons al the straÌ„ge endeuours of Luther whose name is cursed to all good men who first in all mans memory sauing one wicleffe who was condemned in Constance Councel for the same was so bold onely vpon contentioÌ„ and couetousnes to condemne that which him self in coÌ„science knewe to be true and lawful I could not but muche be confirmed in my faith therby And yet al this while thoughe the matter of Pardons seemed to
cuiusque peccari et ê™a pleruÌ„que dolor alterius cordis occultus eÌ„ alteri rectè coÌ„stituuÌ„tur ab ijs ê™ Eccliae pÌ„sunt teÌ„pora poeniteÌ„tiae vt fiat eÌ„t satis EccliÌ„ae in quae peccata remittuÌ„tur EueÌ„ for sins being neuer so greuous greate we may not despaire of gods mercy nor of remissioÌ„ to be had in the Church mary alwaies presupposed that the offeÌ„ders must do penaÌ„ce according to the quaÌ„tity greuousnes of their offeÌ„ces And because ofteÌ„ it chaÌ„ceth that the sorow of maÌ„s hart wherin much staÌ„deth is vnknoweÌ„ to other meÌ„ it is very resonable that the Church should limite their penauÌ„ce by her gouernours to be accoÌ„plished in certayne times appoynted seasons for the aunswer of the Churches right in which onely all sinnes be remitted as out of her lap none at all be forgiueÌ„ for any benefite to the partie So saith this doctour of publike penaunce And of secret satisfaction which now is more vsed after confession leste any maÌ„ should feare that that were not sufficient to satisfie for the remnaÌ„t of debt due for mortal sins forgeueÌ„ thus faith the authour of the booke de ecclesias dogm set furth wyth S. Augustines name De ecclesiasticis dogmatibus Cap. 53. Sed secreta satisfactione solui mortalia crimina non negamus Neyther we doe denie but mortall sinnes maye be loosed by secret satisfaction Fear not the worde satisfactioÌ„ as though it derogated any thing to the redeÌ„ptioÌ„ which is in Christ Iesus It is here in many places of S Augustines woorkes most common SatisfactioÌ„ an vsuall vvord in the doctours and no lesse vsed of al Catholik writers since Christs time who knew right well that the fructes of Christian penaunce done in the vertue force of Gods grace doe applie Christes satisfaction effectually to our benefite and not remoue the vse thereof from vs. But they haue a faith so solitary now a dayes that it will alone apprehende what ye list and reache so farre into Christes iustice that her fautors shall haue no need of christian woorkes or fruitful repentance Now to this ende haue we saied all this that the faithful may vnderstand perfectly what the Pope may by right remitte through his Pardon and Indulgence Note vvel For looke what the officers of Gods Church may bind that without all doubt may they vpon good coÌ„sideration release againe Therefore if they may enioyne penance for yeres and dayes both openly out of the Sacrament and also in priuate satisfaction after Confession then may they release certaine daies and yeares of the same penance whiche was prescribed before For loosing and binding pertaine by reason law and Christes own graunte as to one acte of iurisdiction that the one being laufull Hovv the pardons for daies and yeares do rise the other must needes so be also If the Church be of right power and authoritie to prescribe penaunce of seuen yeares she hath the like right to remitte vpon iust respect eyther all those yeares or some part of the same especially hauing meanes otherwise to supply the lacke of satisfactioÌ„ of Gods iustice in the party peniteÌ„t And therefore I ioyne in argument and open reason with our Aduersaries thus To geue pardon in most coÌ„mon and catholike sense of that woord is to release some parte or all the enioyned penaunce for sinnes remitted But the Pope because he is the principall gouernour of Gods Church may release any penaunce enioyned vpon iust consideratioÌ„s ergo the Pope may laufully geue Pardons The Minor wherein the Aduersaries may perchance geue back I proue thus That which was bound by the Churches or Popes authority may be laufully loosed by the same authority agayne because Christ hym selfe ioyned in hys graunte both these actes together they are proued to be propre to one iurisdction But the Church by the Decrees of Bishops CouÌ„cels hath apoynted such penauÌ„ce so many yeres of correction for sundry faults therefore the same Byshops or suche as be of the like authority when they see occasion may remit the penauÌ„ce of the sayd yeres or som part of it by limitation of dayes or seasoÌ„s as the state of the peniteÌ„t requireth or the time it self doth moue them And thys argument shall be vnmoueable except they reiect wyth the Popes Pardons all maner of discipline as well of excommunication as other lesser satisfactions whereof we haue allready spoken as in deede to maynteyn theyr falshod they must nedes doo as also they shall be enforced to reproue both the holy Councell of Nice all the holy Fathers the generall practise of the Church wyth them the expresse scriptures in whych the woorthy fructes of penaunce sharp disclpline Math. 7. 1. Cor. 11. Heb. 13. Mat. 16.18 1. Tim. 1. iudging our selues obedience to our Prelates bynding reteyning of synnes excoÌ„municatyng deliueryng vp to Sathan be so often coÌ„mended It must nedes be a miserable doctrine of these Protestants whiche can not be vpholden but by so shamefull shiftes and when we driue them into suche straites in a matter where they think most may be said for them selues and least for our defence where shal they stand in our plain causes in which almoste our Aduersaries confesse vs to haue the vantage of Antiquitie and the preheminence of al the Councels in the world But surely I think falshod hath so litle hold in al matters that it staÌ„deth only vpright whiles the contrary is not seen or not vnderstanded which shee seeketh euer by al meanes shee may to couer keepe close For the night shee loueth and in darkenes shee deliteth Doe but open the true sense of anie Article by them impugned and it is more then halfe proued and the ennemies without argument vpon the sight of truth in a maner discomfited So it fareth with them in our present cause which they haue long toyled and troubled in the mist of their phantasies and vpon false interpretation disgraced amongst the simple sort that thing which in this sense as Gods Churche that hath the ruling of the mater taketh it is so sure and so cleare in it selfe that I thinke they shal neuer be hable with honestie to speak against any one parcel therof That there be diuerse wayes of temporal punnishment remaining after sinnes be remitted euery of whiche wayes may be in some cases released in parte or in whole by the Pardons of Popes and Bisshops The sixth Chapter ANd yet to geue more light to the matter the greater ouerthrow to falshod let vs driue the cause forwarde and weigh with our selues the whole state of thinges in this order First that there be three wayes of punnishment of mans sinnes after they be released in the sacramente of Penance besides the fruites of repentance which maÌ„ chargeth himself withall Of three sortes of punnishments teÌ„poral besides the punnishment appointed for offences by the ciuill or temporall lawes whereof I nowe speake not the
all destroy all thinges doe stande by good reason nothing can be reproued either with reason or good religion That not onely the penaunce enioyned in the sacrament or otherwise by canonical correction but also suche paine as God him selfe prouideth for sinne may be released by the Popes Pardōs and that Purgatory paines may especially be preuented by the same remissions The seuenth Chapter BVT now because some may by course of oure matter looke that I shoulde declare whether the Popes Pardons may release any whit of that paine which God him selfe putteth the penitent vnto after his sinnes be forgiuen I must somwhat stand hereon the cause is weighty and much misliked of the Aduersaries and some other perchance to that see not so farre into the matter as they should doe before they geue any iudgement thereof That the gouernours of the Church should remitte Canonical correction and priuei satisfaction with the bonde of penaunce either enioyned or els which by the lawes spiritual might be enioyned many will confesse But that their power should reache to the remitting of that paine which Goddes hande hath laied vpon the offender for temporal correction that they vnderstande not Truely for this they muste be instructed first that the temporal punishment which God taketh on sinners that be penitent thoughe it standeth by the lawe of nature God punisheth vs for sin the more because vve punish not ourselues and was practised of God him selfe before any mans lawes were made for punishement of sinnes yet now it riseth principally vpō lacke of punishing of oure selues or the accomplishing of suche penaunce as the Churche of God prescribeth For if the Church punnishe her Childrens faultes by sharpe discipline doubtles it satisficeth Goddes righteousnesse and he wil not punishe bis in idipsum twise for one faulte Num. 1. or if man earnestly and sufficiently iudge him selfe God hath promised by S. Paul that he wil not iudge him also that is to say that he will not correcte him with more heauy discipline of this life or the life to come for that signifieth this worde iudicare 1. Cor. 11. as the Apostle him selfe doth interprete it Then it foloweth that the bonde of any temporall punishement to be inflicted by God him selfe doth not now binde man otherwise then for lacke of necessary discipline to be taken in this life and therefore that Purgatorie bindeth no man but in respecte of satisfying Gods iustice which was not aunswered here before either by our selues or by the Churches correction and enioyned penaunce Consider secondly that he that fully is discharged of the bonde of satisfaction in this life whether it be by iust accomplishing of his due and deserued penaunce or by remission of Goddes Church and aunswering otherwise his lacke therein the same person must of necessity be also discharged of Purgatorie and al paine in this life which els God would haue enioyned for sinne because this debt of Purgatorie rose vnto the penitent for the aunswer of Gods iustice and lack of payment in this life the which being discharged to the honoure of God and the relief of the party there remaineth no bonde of paine to come For debt is discharged properly either by remitting it freely or by paiment iustly and I speake rather of Purgatorie then of other paines enioyned by God in this life Purgatorie is neuer suffered but for satisfying for sinne only vvher other paines of this life may be for other causes because that is euer appointed to man onely as a recompense of Goddes iustice and as a due correction for sinne remitted when of al other paines in this world whether it be sicknes or death no man can assuredly say that this or that bodyly punishement came vpon any man as a correction for his sinnes onely or as a purgation of his life past For somtimes such thinges folow the necessity of our corrupted nature sometimes they be for our proofe exercise and sometimes for other causes But those kinds of punishmētes which God layeth vpon man onely for correction and satisfying for his sinnes neuer fal vpō him after he be either iudged by his owne teares or the Churches sufficient satisfaction enioyned or els vpon reasonable causes remitted The like afflictions may continue in any person after the bonde of them be remoued or may be giuen afterward but for the satisfaction of his owne sinnes or any debt proceding thereof they be not because the debt is discharged in so much that I dare be bold to say if any man were sicke by Goddes appointmēt for that cause only to satisfy for his sinnes remitted before in the sacramēt that he should streight recouer vpon the discharge of the debt which he did owe to God for his iustice if that infirmity wer for no other cause but that onely as it may be for many mo whereof no man can easely iudge And therefore not onely Christ him selfe as I shall declare hereafter but Aaron also healed in the old lawe the infirmities of thousandes which came vpon them onely for temporall punishment of sinnes And in the sacrament of extreme vnction the Apostle S. Iames affirmeth that oure Lorde shall vpon the priestes prayer lifte vppe the penitent or ease him of his sicknes Which may seme to be meant only or chiefly of that sicknes which commeth vpon the party by Gods hande as a punishment of those sinnes which be remissible in the sacrament or suche like means lib. 3. de sacerdot As S. Chrysostom sheweth also a passing power in the ministers of Goddes Church saying that they may kepe mans soule from perishing and may charge him with more easie paine euen at his passing hence besides that they may ease his bodyly infirmitie also by their holy prayers in the acte of extreme vnction in this sense speaketh he thereof But as I sayde because no man can well iudge when man is afflicted onely for temporal discipline or satisfaction or when for other purposes to vs vnknowen the Church of God that vseth highe wisdom and moderation in al thinges medleth not directly in pardoning by her iurisdiction any such bodyely aflictions as God chargeth man with al in this life which may be to the forsakē as a beginning of their eternal damnatiō as S. Augustin saith as well as a tēporall correctiō therefore not effectually remissible in the Church But the bonde of Purgatorie that I saye in the Churche may be released and is released at euery tyme that man worthely receiueth a full and plenarie remission of all penaunce enioyned and due to be enioyned by the lawe of the Churches decrees I doo not speake nowe of the deliuery of any person from the paines of purgatorie which already is actually there or for the Churches power in releasing of their paynes It is another thing to release Purgatorie paynes and to preuēt purgatorie after they be in the course of Goddes iudgment for the same I am not so farre yet but
earnest vnfained teares proceding of loue deuotioÌ„ haue purchased many one a pardoÌ„ Peter wept bitterly loued hartely therfore he was restored to grace and mercy after Christ had punished as in way of penaÌ„ce his thre denialls with a triple demaunde of his loue as though he had doubted of his harte towardes him as S. Hilarie S Cyrill other doe interpreet it Super Ioan vlt. he not only gaue him a pardon of al that was past but made him his substitute in earth and chiefe pastour of al his flock If it staÌ„d thus therefor with the party penitent then the Popes Pardon shall vndoubtedly be beneficiall vnto him otherwise either not at al or els nothiÌ„g so muche as they seeme to sounde For althoughe it be an olde saying quòd indulgentiae tantum valent quantum sonaÌ„t that Indulgences be of as greate force and valour as the forme of their woordes doe importe yet that is not otherwise to be vnderstand then there wher ther may seeme iuste cause of graunte to the geuers and not euill disposition in the receiuers Adrianus For as Adrianus that once was Pope him selfe reasoneth If the Magistrates of the Church may not without iuste cause giue dispensation concerning vowes othes fastes mariages or suche like nor dispose the teÌ„poral treasures of the Churche without reasonable cause then may not surely the Bishopes be lauyshe of the treasure of Gods House which is muche more pretious wherof there can be no man partaker that is an vnprofable meÌ„ber of the body Neuer the lesse the causes of geuing indulgences may be more or lesse reasonable according to the state and varietie of thinges which to the wisdom of Gods Vicar in earth is best seeÌ„ whom Christ so ruleth in that case that he maye be most beneficiall to his holie houshold in so muche that it is not to be doubted but in these dayes and in this greate contempt of deuout and religious exercises the mouing onely of the people to prayer to holy peregrinations to the obedieÌ„ce of the Church may be a sufficieÌ„t cause why ther should be to prayers sayd vpoÌ„ books or beads sanctified creatures for suche pourpose annexed great remissioÌ„ The thinges that heretikes doo hat must most be reuerenced For look what thinges be most condemned of Heretikes those thinges must Christian men be induced to reuerence with moste singular zele religioÌ„ Neither caÌ„ therebe any thing in the world so necessary for vs christiaÌ„ meÌ„ of these times that be so voide of good workes as by deuotion entier zele to ioyn with our elders that in the holy coÌ„munioÌ„ of SaÌ„ctes we may be partakers of their vertuous deedes The ende of the Popes pardoÌ„s And that is the very ende of al the Popes PardoÌ„s to make vs in oure lacke of satisfaction for oure sinnes felowes and coparteners of the abundaÌ„ce that was in Christ first and then by him in oure holy brethren departed before vs. VpoÌ„ all which it is very plaine that euery man can not beneficially receiue the fructe of a Pardon this at least being requisite in euerie man that listeth to attein benefite therby that he be in state of grace and in earnest intent to continue in the knotte of Christ his Church Thus he must nedes be qualified that vvil take benefite by a pardoÌ„ with loue and liking of the holy workes of his christian brethren and accomplishing at least that small work which commonly now is ioyned to the Pardon for encrease of christian deuotion The continuance of which deuotion that more and more decayeth maketh the Pardons to be more coÌ„mon at this day and of late years then they were in the primitiue Church when moste men in the springe of christian religion and feruoure of faith sought to satisfie exactly the debt of the penance or ells which was a common case theÌ„ recompensed it by Martyrdom though S. Gregori the first of that name more then nine hundred yere since Vide cronica PaÌ„dalio Lutherani in the ordering of the stations at Rome is knoweÌ„ to haue geuen pardons for yeares or dayes in like fourme as now is vsed And cleare it is that the thing it selfe being founde lawfull and no Protestant aliue caÌ„ euer be hable to shew me the first vser thereof much lesse that it was euer controlled by any man that euer was compted Catholike it maye be measured according to the necessitie of the time and so as the Church may be moste edified And thankes be giuen to God the effecte of the loue of Indulgences and the contrarie issue of the contempt therof doe well proue the Churches good meaning therein For if you viewe both parties well you shall perceiue more profitable deuotion more christian charitie more furtherance of common wealthes causes in that side that feareth paynes for their sinnes with the Prophet Dauid euen after they be remitted and therefore seeke for all meanes moste humbly by mans ministerie to receiue mercie in one yeare you shall see in these deuout persons more fructes of repentaunce then in a whole old mans life can be found in all the other side that contempteously disdayn or scornfully deride the most profitable vsage both of penaunce and Pardons in Goddes Churche Therefore in so great proufe of the benefite that procedeth from this kinde of remissions for so Alexander the thyrde aboue foure hundreth yeares since termed Pardons vsed then to be giuen in Dedication of Churches and vpon moste assured groundes Vide tit de poeniten remis that it well agreeth both with Goddes woorde and practise of the primitiue Church and neuer condemned of any but of suche as be them selues worthely condemned of other greate heresies and errours the Magistrates will shewe mercy still in Christes behalfe and all the holy Bishopes succeding laufully the Apostles of Christ will giue peace and benediction to suche as humblie aske it at their handes Math. 10. and if the parties be worthie their peace by Christes promise shall rest vppon them if they either contemne it or be vnworthie of it then no harme doone it will returne to the giuers again Treuly that holy peace which Christ gaue to the Apostles at his coÌ„ming in to them at his departure from them â—oan 20. and ells as he entered vpon any holy action signified nothing ells but an agreement and peace of mans soule with God and did no doubt purge theÌ„ from their dayly infirmities which we call Venial sinnes and the bonde of all paine as it may be thought due for the same that in the presence of Gods maiesty sinne might cesse the parties appere cleane afore his face that had no spot of sinne in him selfe at all as by the sayed peace yet giueÌ„ to the worthy receiuers by holy Bishops ministerie Bishops blessyngs some lâ—ke effecte doth surelie ensue I vse this terme of peace wheÌ„ I speak of pardoÌ„s not because they are precisely meant