of their aduersaries to impugne their Aduersaries withall there is no doubte but that it hath in it selfe exceding muche light and force of truth as a thing hauing so litle need of proofe that it may be made and taken for a probation of other matters that be doubtefull and vncertaine Practise of priesthod in remitting sin vsed for a grouÌ„d of faith in argumeÌ„t The matter which we haue now in hand is of that sort For the authoritie and power practised of Priests in the vertue of the holy Ghoste hath euer ben in it self both so plaine and so firme that the holy Fathers haue vsed it as a ground to proue against heretikes of Eunomius and Macedonius secte the Godhead of the holy Ghost the third person in Trinitie S. Bernard is to yong good man to name amongest these old fathers of our new Church els perdie with the vertuous his words souÌ„d ful sweetly Thus saith he to proue the equalitie of the holy Ghoste with the Father and Sonne Sicut in nobis interpellat pro nobis Serm. 1. Pentec it a in patre delicta donat cum ipso patre vt omnino scias quòd remissionem peccatoruÌ„ spiritus sanctus operatur Audi quod aliquando audierunt Apostoli Accipite spiritum sanctum quorum remiseritis peccata remittuntur eis In English thus Like as in vs he maketh sure for vs so in the Father he pardoneth sinnes with the Father and that thou maist vnderstande that the holy Ghost worketh remissioÌ„ of sinnes heare that which the Apostles once heard receiue you the holy Ghost whose sinnes you doe forgeue thei are forgeuen Thus he And S. Ambrose his auncient to proue the holy Ghost to be God allegeth that he remitteth sinnes by the Priests ministerie which he could not in anie wise doe if he were not in al points equal and omnipoteÌ„t God with the Father and Sonne Let vs see saith he whether the holy Ghost doth pardon sinnes and he answereth himself thus Sed hinc dubitari non potest Lib. 3. de Spirit S. Cap. 19. cum ipse Dominus dixerit accipite spiritum sanctum quorum remiseritis peccata remittuntur ecce quia per spiritum sanctum peccata donantur homines autem in remissionem peccatoris ministerium suum exhibent non ius alicuius potestatis exercent It is thus much to say There can be no doubt hereof seing our Lord said receiue you the holy Ghost whose sinnes you doe forgeue they shal be forgeuen loke ye that by the holy Ghost sinnes be forgeuen men doe but exercise their seruice and ministerie and claime not the right of power and principalitie therein And S. Basill vppon this assured ground frameth in ful fourme against Eunomius this argument Lib. 5. Dominus sanctis Apostolis insufflans inquit accipite spiritum sanctum quorumcunque dimittetis peccata dimittentur eis si ergo nullius est peccata dimittere nisi solius Dei dimittit autem spiritus sanctus per Apostolos Deus ergo spiritus sanctus Our Lord breathing on the Apostles said take ye the holy Ghost for whose sinnes so euer you shal pardon they be pardoned therefore if it be the oÌ„ly property of God to forgeue sinnes and the holy Ghost so doth by the Apostles Ergo the holy Ghost is truelie God Thus you perceiue that the ground of this our faith and assertion was of olde accompted so sure that it was a singular aide and fortresse of faithe against the vnfaythfull attemptes of moste wicked persons in diuerse ages The onelie practise that Priestes did vse by the Sacramente of penance to pardonne sinnes was a full proofe that the holy Ghost was God by whose authoritie and propre power they did alwaies since Christes word was spoken remitte the same The which being true as it can not be false that is so agreeable both to scriptures and to all our Fathers faith the Heresie of our time must needs directly impugne the vertue and power of Gods own spirit For as the proofe of mans ministery in this foresaid function induceth the true and euerlasting Godhead of the holie Ghost by whom they practise that power so the denial thereof and robery of Priesthoode of this their moste iust claime doth directly spoile God of his honour and of the euerlasting right that he hath in remission of sinnes oÌ„temp of mans ministeri is conteÌ„pt of Gods authoritie So whiles these good men seeke to abase man vniustlie they blaspheame God highly and together with mans ministerie they bring vnto vtter contempte Gods owne authoritie But for the Readers case and more light of our cause I ioyne thus in argument with them againe vppon the second parte of Christes own woordes and action had in the authorising of his Apostles what soeuer the holie Ghost maye doe in this case by the proper power of his Godhead that maye the Apostles and priestes doo by seruice ministerie throughe the power of the holie Ghost but the holie Ghost properly rightly doth remitt sinnes therfore the Apostles doe rightly and truely remitt sinnes by their ministerie in the said holie Ghost All partes of this conclusion stande vppright and feare no falshod they be guarded on euery side by Christes action by woordes of scripture by the doctours plaine warrant and by al reason with all which whosoeuer is not contented but wil needes extinguere spiritum extinguish Goddes spirite 1. Thes 5. and violently take from the Church the greatest comfort of all mans life that in this infirmitie of our flesh standeth in moste hope by his gifte in remission of sinnes for which especiall cause the said spirite was mercifullie breathed vpon the Apostles peculiarly before the more common sending of the same from heauen aboue if al this reason and iust demonstration of trueth wil not serue them I wil chardge them with this graue coÌ„clusioÌ„ of S. Augustine vttered partly agaynst the Nouatians especially against the desperate that would not seeke for Gods mercie by the Churches ministerie in the sacrameÌ„t of penaunce To be brief I wil speake it in English Cap. â—3 Enchir. who so euer he be that beleueth not mans sinnes to be remitted in Goddes Church and therfore despiseth the bouÌ„tifullnes of God in so mightie a work if he in that obstinat mind coÌ„tinue til his liues end he is giltie of sinne against the holie Ghoste in which holy Ghost Châ—ist remitteth sinnes The power to remitte sinnes is further proued to be giuen to the Apostles by these woordes of Christ Whose sinnes you doo forgiue cet by the doctours exposition of the same and by conference of other woordes of scripture of the like sense The Fourh Chap. HOwe the priestes of Christes Churche haue defended their right and calling for remission of sinnes as wel by the commission that Christe firste receyued of his Father afterward bestowed vpon them as by the assured receiuing of the spirite of God from Christes blessed breath
me to be more and more sounde in it selfe and as true as the Spirite of God is true who was the authour thereof in the Church yet I did not then consider of it as a thing of any great importance but I conceiued it to be a smal matter subiect to a certayne iugling in reason such as wicked meÌ„ lightly make their closse crafty entrance by to more mischief and further attemptes against the commoÌ„ faith of the Church I could not then conceiue which I afterwarde so plainly and nowe more and more by the better suruiewe of the cause doe perceiue that in this one falshod there was couertlie conteined the very pith of falshod and improufe of the greatest matters which life and faith doe stand vpon Thou wouldest not thinke I dare say into what a summe abridgment The matter of pardons is of greater importaÌ„ce then it semeth heresy hath by the Deuils deuise and Luthers seruice drawen her selfe into For by this one false conclusion and for maintenance thereof this man and his posteritie haue taken away al penance satisfaction for sinne haue spoiled the Church of her iust and most necessary discipline haue controlled Gods own holy vsage in correction of his children haue entred into his secretes of the next world and there abandoned the place of his iustice and iudgement for sinnes that be remitted but not enough to his wisedome and will corrected haue robbed the holie Saintes of al their merites that is to saye Christe of his giftes and grace whereby onely they be so soueraigne and satisfactorie haue imbarred the body mysticall of Christ of the benefite which the whole euerie meÌ„ber thereof should receiue by the satisfactioÌ„ holy works of the coÌ„mon hed which is Christ haue brokeÌ„ the coÌ„munioÌ„ of Saints the swete felowship of all the holy meÌ„bers of Gods Church the benefite which riseth from eche to other by mutuall participation of their good woorkes desertes to be short haue by this one falshod preached against pardons done iniury to Christ to his Church to his Saintes to his Sacramentes haue myghtelie shaken the whole frame of Christian Religion and doctrine I do not here riot in woords to ouerrunne my aduersaryes in talke or to make more of the matter then it is but assuredly without the distruction of all these so necessary articles of our fayth there can no man defend Luthers doctrine agaynst Indulgences How Luter fumbled at the first about disgracing of pardoÌ„s I know he fumbled at the beginning otherwise then his felowes and folowers to disgrace the same sometimes by holding the pardons to be lawfull but not profitable other whiles to be deceites but yet inuented for holy purposes nowe by auouching they could not staÌ„de with Gods iustice if they should remit any parte of the apointed paine for sinnes and ells when that there was no paine for remitted sinnes at all wherevpon the indulgencies should not be needefull but vaine and friuolous with such other incoÌ„stant staÌ„mering as lightly is coÌ„mon to theÌ„ that seke to vphold falshod against their owne skill consciences But his folowers Hovv far other protestantes proceded synce as wel of the Protestants as ZuingliaÌ„s and Caluinistes to make the way of wickednes more easy playn haue boldly denied all penance teÌ„poral payn for sinne remitted whether it be by Christs or the Churches enioyning haue taken away Purgatorie haue bereued Priesthod of all power the Church of all her treasure of Christes copious abundaÌ„t redeÌ„ptioÌ„ WhervpoÌ„ I caÌ„ not otherwise iudge but the doctrin which ells caÌ„ not be refelled but by the waste of so many vndoubted articles should staÌ„d exceding fast be grouÌ„ded most surely vpoÌ„ all these foresaid truethes without the destructioÌ„ wherof it caÌ„ not be of any force ouerturned Therfore least any man by making smaller accompt of so litle a branche of the Churches faith then he should do fal further vnto the mistrusting of other many of knoweÌ„ importaÌ„ce I thought it good to debate the question of Iudulgencies which be now commonly called the Popes Pardons though not onely hee but also other Prelates of Christendome haue their seueral right eche one according to the measure of the Churches graunt and his iurisdiction therein In which matter because most men of smaller trauail haue erred rather by misconstruing the case and mistaking the state of the cause theÌ„ for any lacke of sufficient proufe of the matter after it were wel vnderstanded I wil studie first clearly to open the meaning of that whereon we stande and then to go through the whole question with as much light and breuitie as I can tempering my self as much as I may from al such subteltie as the depth of so grounded a conclusion and the learned disputatioÌ„s of Schoolmen might driue me vnto Wherein I am content rather to followe the desire contentation of the Reader then to satisfie my owne appetite which I feele in my selfe to be somwhat more greedie of matter sometimes then the common people whome I study moste to helpe can well beare and yet if they thinke it any vantage to know truth and the necessary doctrin of their faith they must learne to abide the orderlie methode and cumpasse of the cause and further I shal not charge them For the true meaning of Pardons and to remoue some vntrue surmises touching the same it is declared that the Pope neuer tooke vppon him by pardon to remitte deadlye sinne muche lesse to giue any man licence to sinne The second Chapter FOR the vnderstanding therefore of the tearme Pardon grace or indulgeÌ„ce vvhat they signifie Pardon or grace or Indulgence let it be considered the proprely they import not the remission of any deadly crime considered in them selues and as separated froÌ„ the sacrameÌ„t of penaunce nor yet signify any release of eternall damnation or euerlasting punishment which onely alwayes is remitted when the deadly sinne for which it was due is forgiuen For there can no power in earth be so greate nor any mans iurisdiction so ample that he may forgiue mortal offences since the institution of the Sacrament of penaunce except he vse the confession of the party with his contrition and sure intent neuer to coÌ„mitte the like againe yea and with purpose to satisfy the iustice of God by Christes grace as he may according to the enioyning of his iudge therein For God him selfe because he is righteous and true can not forgiue any man his sinnes either by this sacrament of penaunce or otherwise being of yeares time of discretion except he be penitent for the same that is to say except he be both contrite and at the least willing to coÌ„fesse his offences if it be after relapse and to suffer due correction therefore Deadly sinne afâ—er Baptisme can not ordinarily be pardoned bâ—t bâ— the Sâ—cra of penance And seing God caÌ„ not pardon any man of his deadly
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
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
A TREATISE MADE IN DEFENCE of the lauful power and authoritie of Prâ—esthod to remitte sinnes Of the peoples duetie for confession of their sinnes to Gods ministers And of the Churches meaning concerning Indulgences commonlie called the Popes PardoÌ„s By William Allen M. of Arte and Student in Diuinitie Iudae 1. Vae illis qui perierunt in contradictione Core Wo be vnto them that perished in the disobedience and contradictioÌ„ of Cores LOVANII Apud Ioannem Foulerum Anno D. 1567. To the Christian Reader I haue bene asked earnestly at sundry times aÌ„d places as most meÌ„ now a dayes be either studious to know or curious to controlle whether a priest beâ—ng but a mortall man myght withoute derogation to Gods soueraigntye and wythout hygh presumption take vpon him to remitte sinnes theÌ„ whether there â—e any necessitie to coÌ„fesse and distinctly vtter al secrette greuous crymes as well of dede as woorde and wyll vnto hym that should be proued to haue power to remitte synnes And lastly whether ther were any good meanyng or sufficient grounde in Scriptures Councelles Doctours or reason of the vsual Indulgences that be limited by remission of yeres and dayes Therefore fully to satisfie suche as moued me first herein to whom I am for â—ust causes merueilously muche beholden and to helpe other whome by the law of ChristiaÌ„ love in suche cases I wil charge my selfe continuallye to serve I haue put in writing the Catholik Churches meaning touching the same maters and made it my laste Lentes woorke I haue not do on it in deed so brieflye aâ— was required at my handes because I caÌ„not with safty froÌ„ the Aduersaries of truth coÌ„ueygh my selfe in so lytle room wheâ— the cause is so large and yet thoughe iâ— seme long perchance it shal not seme tediouse because I haue not only diuided iâ— into chapters where the readers at euery turnynge and ioynt of the cause may rest them selues but also seuered the treatise of pardons from the rest that who so euer doubt not of the other articles before may if they liste reade it alone thoughe for the better vnderstanding of euery peece the wholl myght more profytably be perused to gether whereby the necessary sequele and dependeÌ„ce of truthe may fully be seen as in the sleight coursinge ouer matters it can not wel bâ— doen. Fare well Gentle reader and submitte thy iudgement to the Catholike Churche as most humbly in all poynts I doe myne Faultes in the printing Page Line Fault Correction  19. 20. to the geuen to be geuen put out and in the next line 71. 21. Grerie Gregorie 75. 12. cafes cases 170. 12. none these none of these 174. 16. vvhen vvas vvhen any vvas  175. 11. forgeuen is forgeuenesse  214. 5. publist publik  221. 3. gra grace  266. 9. in this base in this case  295. 13. he vva he vvas  Margent 48. ontempt Contempt REgiae Maiestatis Priuilegio concessum est Guilielmo Alano Anglo Magistro ArtiuÌ„ vt librum inscriptuÌ„ A necessary Doctrine of the office of a Priest c. Per Typographum aliquem iuratum imprimere ac impunè distrahere liceat Datum Bruxellis 26. April 1567. Subsig Prats THE PREFACE CONTEININGE A iuste complaint of the disobedieÌ„ce that now is towardes the spiritual gouernours and of the pitiful lacke of suche necessarie reliefe of our soules as by them wee shoulde haue with the argument of the treatise folowinge BEcause the vniust clayme chaleÌ„ge of any power not geuen doth highly displease God froÌ„ whoÌ„ only al preheminence of maÌ„ procedeth no doubt al priestes and Bishopes who haue so loÌ„g practised pardoning and punishing of sin if they hold not the right of that excelleÌ„t function by Gods own graunt they haue buyld this many hundreth yeares towardes hel can neither auoyde the heauy indignation of God in whose office and prerogatiue they haue vniustly intermedled not yet marueile at their disdayne amoÌ„gest men seing it is sayd Eccl. 20. that the vsurper of power is woorthely hated Qui potestateÌ„ sibi â—umitiniustè odietur But if that most high holy order do by good right reason by the son of God Christ Iesus his own warraÌ„t special coÌ„mission occupy the seate of iudgemeÌ„t erected in the Church for the gouermeÌ„t of our souls neadful search of our secret sins theÌ„ it staÌ„deth lameÌ„tably with the disobedient captayns of this coÌ„teÌ„pt through whose coÌ„tinual call to seditioÌ„ so many haue beÌ„ caried away froÌ„ that obeysaÌ„ce that is due to the soueraing power geueÌ„ to gods aÌ„noited They remember well such is theyr exercise in the woord how the disdayne of Moyses Aarons prelacy ouer the people that theÌ„ God chose to be his peculiar moued his maiestie to so great indignatioÌ„ that he droue downe Core al his coÌ„federacie to the depth of hel both bodie soule theÌ„ selues a lyue al the people looking on their fal so fearful The example had beÌ„ of lesse respect if his heuy hand had stayed vpoÌ„ the principal of that prowde sort but it did not for ther perished by straunge fire of the accessaries to that Schisme two hundreth fiftie moe And the grudge alas of the people not ceassing so God sent fier froÌ„ heaueÌ„ wasted xiiij m. vij c. of theÌ„ at oÌ„ce And al this saith Moyses Vt sciatis quia blasphemauerint Dominum that you may be well assured Iosepus saith that DathaÌ„ aÌ„d Abyron perished at the openinge of the earth aÌ„d Cores by the fier aftervvard amongst those that offered incense Lib. 4. c. 2 Antiq. that they blasphemed oure Lord God So nere dooth the coÌ„tempt of Goddes ministers touche his owne person that in disdaine of the one there is accompt made of most horrible blasphemy of the other This Cores as Ioâ—ephus writeth was a man that had a cast in talke to please the people as the seditious often haue and this was a great flowre of his perswasioÌ„ of the people to seditioÌ„ disobedieÌ„ce as holy writ reporteth Cur eleuamini sup populuÌ„ Domini It is sufficcieÌ„t for our purpose that the whol multitude is sanctified and the Lord is in theÌ„ why do you exalt your selues aboue the people of God Thus said the seditious against Gods priestes theÌ„ now truly both the people the preacher do pipe Cores note of our eleuamini in euery play pulpit neuer hauing in mind their lameÌ„table fal whose steppes they like so wel to folowe Mary I caÌ„ not tel wel whether the cases be coÌ„parable though I nothing doubt but oures is much woorse De sacer lib. â— For. S. Chrysostome sayth that the disobedieÌ„ce of Dathon and the rest of that confederacie rose rather vpon the affectation of so high a function wyth admiration of their dignitie then vpon any contempt of that power in which the priestes of God were placed but the dishonoure and the derogation that now is doen to the much
Apostles Ergo the same remaineth stil in Gods church WhervpoÌ„ it is clear that the Priests at this day haue as ful power to forgeue sins as the Apostles had And this ArgumeÌ„t of the coÌ„tinuance of al offices rights of the Churche is the most plainest rediest way not only to help our cause now takeÌ„ in haÌ„d but vtterly to improue al false doctrines detestable practises of heretikes A certain truth to ouercom falsehod by For thei must here be examined diligeÌ„tly what coÌ„mon welth that is or what church that is in which Christ doth preserue the gouernmeÌ„t geueÌ„ to the Apostles Where it is that the power not only of making but also of practising al Sacraments hath coÌ„tinued stil What company of ChristiaÌ„ people that is wherin the Apostles Doctors preachers ministers through the perpetual assistaÌ„ce of Gods Spirit be continued for the building vp of Christes bodie which is the number of faithful people What Church that is whiche bringeth foorth from time to time sonnes to occupie the roomes of their fathers before them It is not good Reader the pelting pack of Protestants It is not I say and they know it is not their petie congregations that hath till this daie continued the succession of Bishops by whom the world as S. Augustin saith is ruled as by the Apostles and firste Fathers of our Religion Surely our Mother the Churche hath ben long baren if for her Fathers the Apostles who died so long since shee neuer brought foorth children til now to occupie their roomes and great lack of rulers if shee haue made her only contemners to be her owne gouernours No no these fellowes hold not by her but they hold against her Esai 1. Heretiques vsurp vnlaufully Catholiques roomes these sitte in no seat Apostolike but they by all force dishonour the seat Apostolike these are not they qui pro patribus nati sunt tibi filij but these are the sonnes quos enutriuisti genuisti ipsi spreuerunt te If you ask of these men how they holde they seeke no Fathers after whome they maye rightly rule they seke no large rew of predecessours in whose places they may sit they aske no counsel of Gods Church by whose calling they should gouerne but they make a long discourse of statutes and teÌ„poral lawes to couer their ambitious vsurpatioÌ„ that in greate lacke of Christes calling their vniuste honour may be approued by mans fauoure Therby let them holde their teÌ„poral dignities their landes their lyuelyhodes their wiues also if they can obteine so much at the common wealthes handes but their spiritual functions their ministering of sacraments their gouernaunce of oure soules and what elles so euer they vsurpe without the warrant of Goddes Church the longer they exercise them the farther they be from saluation and the nerer to eternall woe miserie But to come to our purpose it is our Church Catholike in which all holy functions haue bene practised after Christes institution euer since his AsceÌ„sion vp to heaueÌ„ And therfore this principal power of remitting and reteining sinnes muste needes be continued in the Church by her ministers and priestes as it was begonne in the Apostles before An answer to suche as deny this power to passe from the Apostles to all other priestes because many of them being euel men may be thought not to haue the holy Ghost whereby they should effectually remit sinnes The Sixth Chap. AND to Caluin or other of his secte that require the like vertue force of the holy Ghostes assistaunce in al men that take vpon them to remitte sinnes as was giuen to the Apostles who firste receiued that power I aunswer that the same gifte of the holy Ghoste is yet in the ministers of the same Sacrament no lesse then in the Apostles For thoughe they had more plentiful sanctification whereby they were in all their life more holie and more vertuous then lightly any other eyther priestes or lay men were after them yet the giftes of the holy Ghost touching the ministerie and seruice of Goddes Church which were not so muche geueÌ„ them for their owne sakes as for the vse of the common wealth and for the right of practising certayne holy functions requisite for the peoples sanctification as they were imployed vpon them so they were also giuen to diuers that were neyther good nor vertuous and therfore lacked that which properly is that grace of the holy Ghost that is called of our schoole men gratia gratum facieÌ„s such a grace as maketh man acceptable to God Therefore the holy Ghost breathed vpon the Apostles then by Christ and giuen yet to priestes in their ordering by Bishopes is a gifte of God and a grace of the holy Ghost not whereby euery man is made vertuous Grace geueÌ„ in the sacrameÌ„t of Order vvhat ye ys or conning or happy before God but it is a gifte onely of God whereby man is called aboue his owne nature and dignitie to haue power and authoritie to doo and exercise any function in Goddes Church to the spiritual benefite of the people which is not onely not alwayes ioyned to vertue and holy knowledge but is ful often by calling due to them which are most wicked persons without any impaire of their authoritie And these kind of giftes and graces of the holy Ghost be called graâ—iae gratis datae certayne giftes giuen to men for no desertes of their persons but freely for the vse of other men to whome they be beneficial euen there where they be hurteful to the bestowers In which sense S. Paul numbreth a greate sorte the fourth to the Ephesians Eph. 4. Cap. 12. and the first Epistle to the Corinthians and he calleth theÌ„ not onely the graces of the spirite but also the diuisioÌ„s of functions and ministratioÌ„s as the gifte of working miracles the gifte of tunges the gift of prophecieÌ„g the gifte of preaching and so furth all which being the giftes and graces of the spirit for the Churches edifiyng Cap. 2. and of S. Peter being called the holy Ghost in the Actes yet they were giuen to euil men often as well as to good without al impairing of Goddes honour yea with the greate encrease of Goddes glory that euen by the wicked is able to woorke his wil and holy purpose for the benifite of his elect And in this sense the spirite of God breathed vpon the Apostles was a gift of the holy Ghost whereby man should remitte by lauful power of God the sinnes of the people Whervpon Theophilact sayeth that In 20. Cap. IoaÌ„ potestatem quandam donum spirituale dedit Apostolis vt remittant peccata ostendens quod genus spiritualium donorum eis dederit inquit quorum remiseritis peccata remittuntur eis that is to say Christ gaue to his Apostles a certayne povver and spirituall gift vvherby they might remitte sinnes For he shevved what power of the spirite it was that he breathed on them when he
sayd whose sinnes you doo forgiue they be forgiuen If our Aduersaries be ignorant of these thinges which be so common in schooles of diuinitie yet me think they shoulde remember that S. Paule did not dissalowe the authority nor power of preaching in such as were euil men Philip 1. and taught for emulatioÌ„ and not of sincere zeale of the Gospel and that Christ him selfe stopped not suche as caste oute diuelles in his name and therfore were not without the gifte of woorkinge miracles Matt. 7. thoughe he professed that many of them at the day of iudgment chalenging some right of heauen vpon that acte shoulde not be receiued to glorie and howe the gifte of prophecie was common in the olde testameÌ„t not onely to the wicked but to suche as willingly woulde deceiue the people Ioan. 11. And Caiphas he prophecied by the Spirite of God as by force of his office being yet in purpose to woorke wickednesse against Christ him selfe for whose trueth he then by force of the spirite prophecied But of the Sacramentes of Goddes Church euery one that they may be ministred beneficially to the receiuing in much wickednes of the giuer God vvorketh the good effect of sacrameÌ„tes euen by euill meÌ„ there is no man can be ignorant For it is a rule and a principle moste certen that God woorketh his will in them by the ministerie of men bee they neuer so euell For elles they were mannes sacramentes and not Gods And we coulde not be certen neither of oure Baptisme neither of right receauing of Christes bodie in the holy Sacrament of his aultar nor of any other spiritual benefite that we now by mannes ministery receiue in the Churche Muche comfort it were for all Christian people to haue suche gouernours ouer their soules and suche disposâ—rs of Goddes mysteries as woulde and coulde in all sinceritie and faithfulnes woorcke Goddes woorcke and that woulde alwayes vse the highe power giuen vnto them to edifie and neuer to destroye and that they so woulde doe 1. Petri 4. both S. Peter and S. Paule doe often exhorte them But neither the miserie of mans sinfull nature can suffer that nor oure wickednesse can deserue so muche Galat. 2. S. Peter him selfe was reprehensible in his gouernement therefore lette vs not marueile that other which be not of so full spirite as he was either may committe thinges worthy of reprehension amongest the good or subiecte to the malicious slaunder of the euill And surely for our matter being of suche importaunce Priestes had nede to be careful in their office priestes had neede most carefullie to studie how to practise so high a function which is so proper to Goddes owne iudgment and heauenly courte For thoughe by Christe they haue vndoubtedly recieued commission power in the vertue of the holy Ghost when they tooke holy orders to forgiue and remit sinnes yet cursed be they by Goddes owne mouth if they doe it eyther negligently because it is the worke of oure Lorde or with affectation of pride Pharisaical dominioÌ„ as though they were Lordes of the Sacramentes and Christian religion Ierom. in â—6 Matt. and not ministers or seruitours of Christe in his Churche Wherof it semed that S. Ierome in his dayes had some cause to coÌ„playne nothing reprouing their authoritie but correcting the abuse of their authoritie PenauÌ„ce in those dayes was giuen greater then the fault required or remissioÌ„ of sinnes was so hardly obteyned that it semed to S. Iereme that their austeritie grew to some spice of Pharisaical regiment Matt. 23. that woulde lay importable burdens on other mens neckes and not touche any at al them selues Whervpon he taketh occasion to aduertise them that euery power of remission and the office of absolutioÌ„ was properly Gods and theirs but by ministery And therfore that their mercy iudgement ought to be tryed and measured by his sentence and not his by theirs These thinges were to be admonished and reprehended then but now the disease lyeth on the other side and they offend rather in ouer muche lenitie For as both be contemned of the wicked so ther is almost amongst the good none left but loosing now a dayes when meÌ„ had rather be bouÌ„de in sinne theÌ„ bound in penance for sinne Therfore the office of binding and loosing requireth truely good knowledge much discretion zeale and stowtnesse in Goddes quarell For as it is most highe so surely it is moste harde and burdenous It pitieth my harte to see it so litle estemed but muche more that it should be lesse estemed throughe their ignorance or euil life to whome the keyes of remission be committed The keye of remission and reteining sinnes they had of God in their Orders but discretion knowledge vertue with other qualities mere for the exercise of that office they must by prayer and industrie obteyne lest whilest they profite other men to saluation they become reprobate them selues 1. Cor. 9. as S. Paule sayd of him selfe in case of preaching But in deede it is not so commendable for vs as the case standeth now nor so nedefull to prie into the priestes bosoms or to vewe their lackes in ministering of this sacrament of penaunce which if any be doo lightly redounde to their owne harmes and not so much to myne or to any other which vse their office to our owne saluatioÌ„ For though for councel and comfort and suche other respectes a discrete and learned man were rather to be wished for then a woorse yet being assured that the partie is called by Godes Church to the function and hath iurisdiction ordinary or graunted extraordinarilie by the appointment of lawfull superiours if by schisme and excommunication or otherwise he be not suspended from the practise of the sayd functions I neede nothing to doubt for his other lackes but muche more for myne own insufficiencie by default of iust examination of my conscience or lacke of contrition or some other like want in my selfe why the fruâ—te of the priestes absolution can not be surely deriued vnto me as elles if it were not my owne default it should by force of the sacrament vndoubtedly be For this I dare be bold to saye â—ack of the fruict of any sacrament ys for most in the râ—ceauer not in the minister that the lacke of the appointed fructe of any Sacramente aryseth a thousande tymes oftner by the vnworthynesse of the subiect and him that receiueth the Sacrament then vppon any lacke of the giuer and minister thereof and namely in this SacrameÌ„t of the Churches discipline it chanceth more often For as S. Basile saith Questione â—5 regul contract Potestas remittendi peccata non est absolutè data sed in recipientis obedientia in consensu cum eo qui animae ipsius curam gerit sitaest The power of remitting sinnes is not absolutely without condicion giuen but it standeth in the obedieÌ„ce of the penitent and in his agreement with him
of Gods prouidence that driueth Heretikes to disdaine destroy and dissanul the graces and manifolde giftes of Christes Churche that impugning them where the very right of such holy actes do lie they may plainly confesse and to their shame acknowledge that they haue none such them selues nor caÌ„ by Gods warrant chalenge any such giftes whiche with al their might they would wholy if they could together with Gods spirite and Churche extinguish Alas into what misery hath this forsakeÌ„ flock wilfully cast them selues and their adherentes whiche can forsake Gods house vbi mandauit Dominus benedictionem vpon vvhiche God hath bestovved his blessing The nevve congregatioÌ„ is barrain of al Gods giftes and abide there where by their owne confession there is no Priesthode no Penance no host no sacrifice no remission where they can let of sinnes no grace in Sacramentes nor no gift of the holy Ghost Al other heresies lightly by force of the Fathers doctrine and iudgement lost either their Priesthod because thei had no way out of the Churche to make Priests Aduersus Luciferianos as S. Hierome writeth of Hilarie the Deacon or els the vse function of Priesthode by reason the works of God can not be orderlie nor benificially vsed out of the house of God and yet they euer claimed to them selues not onely the order but for moste part all other functions that by Christe and his Churche were annexed to that order but ours wherein they passe all their forefathers in a maner willingly giue ouer the whole profession freely without compulsioÌ„ deny them selues with Nouatus to be Priestes denie to sacrifice denie to enioyne penance denie to geue the holy Ghoste either by imposition of handes or by Chrisme Protestants do of them selâ—es renounce the right of al holy actions of Christian religion or by any other solemne right of Goddes Church To be short take nothing froÌ„ these fellowes that belongeth to Christianitie for they wil geue al ouer them selues But briefly to conclude vppe the answere to their reason founded vppon Nouatus his principle touching Gods honour thus I say That neuer derogateth to Gods honour which is agreable to Gods ordinance but that Priests should remitte sinnes is the ordinance of god as is declared therefore the vse thereof doth not derogate any whit to gods honour Againe as great works and as propre to god as remission of sinnes was practised by the Apostles yet is vsed by the Bishoppes of holie Church without al dishonour of God geuing the holy ghost and gods grace by laying on of handes Ergo Remission of sinnes may be also practised of Priests without al iniurie to god his onely right therein For further prouf of the foresaid matter it is declared that neither Christe nor his euerlasting Father nor the holie Ghost doe giue ouer vnto man or resigne the power of remission or anie other holie function of the Churche but doe themselues coÌ„tinually worke al those graces by mans ministerie and seruice The eighth Chap. FVrthermore wee muste here consider that what woorke so euer God appointeth man to exercise in his Churche either in remission of sinnes or giuing grace of Gods Spirit or what other holy actioÌ„ so euer may in his name be don for the benefite of the people by the ministery and seruice of man either by the meanes and meditation of anye other instrumental cause No man doth succeed God in anie diuine function we must learne that in these workes so wrought either by maÌ„ or through other creatures God doth not resigne his right to the waies and and woorkers thereof and giue ouer the whole title that is due to himself in the said diuine actes For then in deed mans practise should derogat to Gods power and he should as it were succeed God in the right of his propre power and euerlasting inheritance which only to surmise as Heretikes doe were mere foly Christ is by euerlasting right made the head of the Church Christ resigned his room but not his right and he resigneth not this office to any mortal man For if he did then the partie that should by his grauÌ„t occupie for a season the same dignitie were his successour should hold in like right the same office as he did before But that notwithstanding he hath made his substitute vicegerent by whom in his corporal absence he ruleth now the Church as he did before in his owne person not geuing ouer his preheminence and supream power therein but nowe practising that by an other whiche afore he exercised him selfe in his own person It had ben a great derogation to Christ that Peter should haue bene Christes heir and successour for then Christ had lost the perpetuitie an other man gouerning after him in like right and preheminence as he had before But for Peter to rule the Church vnder him in his steed as by his euerlasting right with coÌ„mission from him that holdeth that soueraigntie for euer by whome so euer the Church shal be ruled til the worlds end in earth this I saie is no derogation to God nor his Sonne Christ Iesus at al but it muche proueth that Christe accordinge to his manhoode is the heade of the Churche for euer because by man in earth he ruleth the same til his comming againe the which man though he be his Vicar and Vicegerent yet he is not his Successour Psal 44. S. Augustin did trimly allude to the vse of the old Law coÌ„paring the ministers of Gods Church to the yonger brethern who were charged to marie the elder brothers wife wheÌ„ he died without isshue in whose name they did practise the worke of mariage therfore could not cal their childreÌ„ by their own names but by the name of their elder brethreÌ„ For as thei raised seed to their brother for their brothers honour so the Priests that haue taken vppon them as it were in mariage to gouern Christ his Church to bring foorth childreÌ„ not in their own names but in the name of their elder brother her departed husband As when they bring foorth children in Baptisme as through the wombe of the Church they bring them not foorth as for them selues in their own names but in the name of Iesus Christ being thâ—ir elder brother euen so it is in remission of sinnes also in whiche case Christ resigneth not his authoritie Yet the Protestantes briÌ„g forth in their seuerall congregations children not for Christ but for Caluin caluinists and for Lâ—ther LutheraÌ„s as though he lacked that power him selfe but practiseth that mightie woorke by the ministerie of man whiche before he excercised in his own person And as the baptising not in the name of Peter nor Paule nor Apollo but in the name of Christ the first husbande of the Church after whome the Children be called Christians not Petrians or Paulians doth muche sette foorth the honour of the eldest spouse so it proueth
second person in Trinite toke vpon him oure nature by whome the worthines of mankind is much increased more fit then euer before to serue ech other as in the workes that be diuine properly by nature belonging to God him selfe Note wel this An other respecte why we should by externall sacrameÌ„tes mans ministery receiue grace remission of sinnes is the singular respect had by God of oure infirmitie as wel of minde as bodie For the minde requireth in her assured deseruing of damnation some external token by which she may haue good cause to hope of mercie and grace For whâ—â— I know and assure my selfe that original sinne is remitted by Baptisme when I haue once receiued the same then I am in no further doubt of my selfe nor any damnation for that sinne which by the promise of God I haue learned shall be washed awaye therby as by an external instrument in which he conueieth that henefite to my soule if my selfe by indispotion and vnaptnes doo not hinder the assured fruct therof So where after Baptisme mannes life is often defiled by greuous sinnes The coÌ„fort receiued by the sacrament of penaunce and God highly displeased therfore what an infinite treasure is it and how greate a coÌ„forte to haue an assured help therof wrought so by maÌ„s ministery in a visible action that I may knowe sauing for mine owne lacke of conuenieÌ„t disposition my sinnes to be forgiuen and Goddes mercy and fauoure to be obteined againe We may conceiue easly what a passing comforte it was to the parties that hearde sensibly by the outwarde woordes of Christes owne mouthe thy sinnes be forgiuen thee For thoughe the sayd persoÌ„s beleuing in Christ and lameÌ„ting for their sinnes past might haue had some hope of remission by Christ thoughe he had sayed no suche thing vnto them yet he that perceiueth not what comforte of conscience what inwarde ioy of minde what reioising of the spirite they must needes haue that had Christes testimonie and blessing in playne terme for the same purpose he seeth nothing at al. As for my selfe good Christian Reader I am not so free from sinne wo is me therfore nor so voyde of mannes affection but as often I heare in the sacrament of penaunce the priest who to me then is Christ in ful power of pardoning saing the woordes of absolution ouer me me thinke truely I heare the swete voice of Christ saing with authority thy sinnes be forgiueÌ„ thee Wherof no mortall man shal euer forbid me to take hope and singular trust of remission of sinnes with the passing comforte that theron ensueth All these that are without Christes folde seeke not to heare this voice for all their loade of sinne from the heauenly and inteare ioy whereof they be as farre as from the conceiuing of the felicitie to come in heauen it selfe But let them assure them selfes that Christ writeth with his holy finger al their sinnes though to Christ they wil not now confesse them The euels vvich vvyll grovve in vvaâ—t of sacramental penance whiles they refuse the power of remissioÌ„ that he both had hath in earth to the worldes ende without which outwarde solemne acte of penaunce man should either dispaire of Gods mercy and liue in feare intolerable of euerlasting perishing which ofteÌ„ fal to timerous consciences or elles which is now of dayes more common men would lyue in such passing presumptioÌ„ and vayne securitie of heauen that they would neuer till the very last breath of their euel tyme either be sory for sinne or seeke to doo any good worke at al. This time shal testify with me herin and the very diuersitie that is betwen these oure corrupte conditions and the holy studies and endeuours of oure forefathers shall testifie but the dayes that yet are to come muste needes most feele the smarte of it when these that now haue the direction of other mennes steppes shal be gone A greate liklyhod of the lamentable state to come by whom for old discipline wherein they were brought vp some signes remnantes of vertue be continued in the worlde For when they be spent and oure yonkers that neuer heard of the Churches discipline but haue had their ful swinge in sinne with the instruction of a moste wanton doctrine shal be the principall of the people if this diuision so long coÌ„tinue which God forbidde into what termes shal trueth and vertue be then brought Me thinke I see before hand the lamentable state of thinges and in a maner beholde the fructe of our onely faith of this bolde presumption of Goddes mercy of remouing the discipline of penaunce of refusing the onelie ordinaunce of God for remission of oure mortall sinnes Euel are we now but a thousande partes woorse shal they be then which in long nouseling in this naughty learning of liberty shall be in perpetuall woe and haue no feele nor sense thereof And all this muste needes followe vppon the lacke of these outewarde actes and externall wayes of pardoning and punishing offences appointed either for mannes present comforte and solace or elles to kepe in awe the wantons of the worlde by the rodde of outeward discipline which in the Church hath euer especially bene obserued in the sacrameÌ„t of penaunce It were to tedious further to declare how these external means of woorking inwarde grace and remission of sinnes be necessary for the outewarde maÌ„ External sacrameÌ„ts meet for the outevvard man which is sometimes refreshed other whiles bridled by thinges answerable as well outewardly to the body as inwardly to the minde It is needlesse also to treat at large how it is necessary for the one and visible common welth of Christes Church to agree together in all partes therof and be notoriously knoweÌ„ from all other sectes and sortes of peoples that doo not professe Christes name by the outewarde practise of all holy functions by which God hath promised to giue grace remission and sanctification to all his faithfull subiectes All these coÌ„siderations with many the like may serue and satisfy the quiet peaceable children of Christes Church that haue learned to rest in Christes ordinaunce thoughe the causes thereof be not to them opened As for other that are euer doubting and neuer setteled in their faith that alwayes be learning and yet neuer attein to knowledge 2. Tim. 3. that had rather vnderstand much then beleue a litle such felowes I must not so much instruct as by the scriptures and examples of allages controlle and confound if I may Let them therfore be charged SacrameÌ„tes alvvaies vsed for remissioÌ„ of sinnes that God hath not onely vsed froÌ„ the creatioÌ„ of maÌ„ to bring vp al people that serued him in some especial wayes of outward woorshipping but hath also these many worlds deliuered maÌ„ froÌ„ original actual sins by external sacrameÌ„ts sacrifices Aug li. 6. coÌ„tra Iul. cap. 3. SacrameÌ„tes in the lavve of nature not without the priestes especiall
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
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
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
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
that hath the charge of his soule Therfore for Christs loue let vs cast peril oftner of oure owne case then vpoÌ„ other mens states for we are not so assured of the holy Spirite or his grace to qualifie vs for the worthy receiuing as they are oute of doubt for the right power of ministerie And to conclude against Caluin and al other that thinke the power of priestes either to be lesse for lacke of good life or want of much lerning I alleage S. Cyprian thus Remissio peccatorum siue per baptismum siue per alia sacrameÌ„ta donetur propriè spiritus sancti est et ipsi soli huius efficientiae priuilegium manet Thus in Englishe Effect of sacrameÌ„ts ys the vvâ—rck of the holie Ghost Remission of sinnes whether it be by Baptyme or by other sacraments giuen it properly perteineth to the holy Ghost the prehemineÌ„ce of the forceable effecte is onely his the solennitie of woordes the inuocatioÌ„ of Goddes name and the externall signes prescribed to the priestes ministeries by the Apostles to make vppe the visible sacrament but the thing it selfe and effecte of the sacrament the holy Ghost worketh and the author of al goodnesse putteth his hand inuisible to the external and visible coÌ„secration of the priestes So saith S. Cyprian Serm. de Baptis Christi and maketh a farre longer discourse how the diuersity of the ministers desertes doo nothing alter the sacrameÌ„ts or theffecte thereof but being alike to al receiuers of fit capacite and condition Vide August li. 5. coÌ„tra Donatistas Cap. 20. Act. 1. by whom so euer they be serued and dispensed with iuste authoritie and calling thervnto The Baptisme of Iudas Iscarioth was no woorse theÌ„ Simon Peters For S. Peter saith coÌ„unmeratus erat in nobis sortitus est sortem ministerij huius He was counted as one of our number and had the lotte of this ministerie Nor the ministerie of Nicolas of lesse acceptation in it selfe then the function of Stephen being meÌ„ of one office but of vnlike deseruinges The prophecie of Esay no more true theÌ„ the prophecie of Caiphas nor the prophecie of Balam lesse true then the prophecie of Baruc. If we were either absolued or baptised in the names of Peter or Paule or Iudas or Apollo then we might bragge who were best baptised or suerliest loosed from sinne and euery one might so either crake or be ashamed of his minister whereof S. Paule earnestly checked the Corinthians 1. Cor. 1. But now euery one being both baptised and loosed and houseled and annoynted and honoured in all other spirituall actes in no other name but in the name of Iesus his Father euerlasting and the holy Ghost proceding from them both all must needes receiue the like benefite that be like qualified therevnto of whom so euer the office is exercised if he be lawfully called that is to saye haue by the handes of priesthode receiued the gifte and grace of the holy Ghost for his lawfull authorishing in that case the which gifte of the holy Ghost being the selfe same that the Apostles receiued of Christ for the like functions continueth with them still thoughe their life and desertes be neuer so euell and their ignorance neuer so muche yea thoughe they be by iuste occasion as for Heresie Schisme or notorious life throughe the censures of the Church imbarred from the vse and exercise of that office of remitting sinnes and such other the like spirituall functions But to make an ende of this matter I turne Caluins reason againste him selfe He and his flocke be of that fonde and blinde iudgmente that the whole text of the twentith of S. Iohn wherin Christ giueth authoritie to the Apostles to remitte sinnes is meaÌ„t only of preaching the Gospel for which function Christ gaue them the holy Ghost Now Sir vpoÌ„ this I vrge him with his own reasoÌ„ I aske him firste whether the ministers that by him are seÌ„t to preach the woord haue the holy Ghost as for example Beza Beza that he sent into Fraunce first or Richerus Richerus whome he sent to Coligninia or Herman Herman that came by the holy Ghostes sending vnto FlaÌ„ders and BrabaÌ„t had these the holy Ghost or no If they say yea as I thinck they will they be so bolde in an othermans house then demaunde of them further whether the saide Spirite of God may erre If they say no as possibly they wil theÌ„ coÌ„clude against them thus The holy Ghost can not erre but you my maisters may erre ergo you haue not the holy Ghost and consequently you haue then no better right in preachinge then poore priestes haue in remitting or absoluing Therfore I leaue Caluin wrestling with his owne shadowe and wil folowe on my purpose and course of matter which I haue in hande That it standeth wel with Gods honour that mortal men should remitte sinnes and that Nouatus the heretike was of olde condemned for denieng the same and that he was the father of this heresie which denieth the pâ—iests authority The Seuenth Chap. NOW by all oure former discourse the right of remission of sinnes sufficiently proued to perteine to priesthood some will perhappes compte it vayne labour to make more declaration of that which is so playne or further to establishe that by reasoÌ„ which standeth so fast on scriptures But if any so thinke they see not the wide wayes of Heresie nor the manifolde shiftes that she attempteth euen there vvho be in the daunger of heresy most where she may seme to be fullie beaten The simple and the sinful stand moste in her danger that can not in their lacke of intelligence compare reason to reason nor gather one trueth of an other and therfore to their mouthes we must chewe all meates verie small elles ther could be no greate neede of their further informatioÌ„ how this claime of remission of sinnes or the vsuall practise thereof coulde staÌ„d with Gods glorie For being aunswerable to his ordinaunce it caÌ„ not but be agreable with his honoure But because in desperat cases our Aduersaries haue taught their felowes ther to wrangle vncurtesly where they can not maynteine reason pithely I wil not onely serue my cause but somtymes poursue their foly thoughe I doubt not but the wisdome of God shall more and more appeare touching his meaning in oure matter not alonely by our defeÌ„ce but a great deale the rather by their discontentation Now therefore intending to declare that this prehemineÌ„ce of priesthod doth nothing abase or derogate to Goddes dignitie I thinck it not amisse to match our newe doctours of whome I heare often this complaynt with other their forefathers that at once both trueth maye fullie be serued and a yoke of Aduersaries ioyntly drawing against the Church our saluatioÌ„ maye be almost with one breath refuted Oure yong maisters maye be gladde to growe so highe in Gods Churche as to be reproued with theÌ„ who were coÌ„demned
thirtene hundreth yeares since thoughe they be so modeste Heretikes neuer list to bragge of their auncetours that lightly they list not crake of their auncestours yet we wil not defraude them of that glorie nor helpe our cause by dissimulatioÌ„ of their great antiquitie It is their pusillanimitie I knowe that they wil not ofteÌ„ in distresse of their doctrine call for ayde of their forefathers who were doubtlesse very auncient and many of them within the first sixe hundred yeares In other causes vigilaÌ„tius Vigilantius might helpe in some Iouinian Iouinianus woulde atteÌ„d vpoÌ„ theÌ„ Manes Manes might doe them often highe pleasure Iulianus Iulianus thapostata a prince for their purpose Simon Magus Simon Magus one of the Apostles age would stande by them surely if our Aduersaries had harte they woulde well nere winne of vs by antiquitie And truely I can not dissemble with theÌ„ in this cause that now is in hande they haue one patrone against vs of yeares verie auncient of reason much like vnto them selues Nouatus Nouatus is his name of whom the folowers were called of the Church Nouatians Epipha in haere but them selues liked to be called Cathari Cathar that is to say cleane and vndefiled persons Their opinion was that suche as did fall into any mortall sinne after Baptime could not by any man or meanes be affoiled thereof and for that they disalowed the Churches whole practise of mercie and remission of sinnes in the SacrameÌ„t of penaunce nothing disagreing from Caluin that condemneth the saing of S. Ierome In Institut In cap. 3. Esay as sacrilegious where he writeth that penaunce is as a second boord of refuge whereby after shipwrake a man may be saued Neither did Nouatus deny but him selfe might haue mercie and giue pardoÌ„ after mans fall but the Church could not therein meddle as he thought without singular iniurie to Christ and his only prerogatiue And that he ioyneth in this matter fully with our meÌ„ that they maye take more coÌ„forte on him you shal perceiue by Socrates one of the writers of the Tripartite history Vide Cassiod li. 8. hist triÌ„pâ—rt ca. 9 The Caluinists agree vvith Nouatus against the sacrament of penance who saith thus Nouatus scribebat Ecclesiis ne eos qui Daemonibus immolauerant ad Sacramenta susciperent sed inuitarent quidem ad poenitentiam remissioneÌ„ verò Dei relinquerent potestati cuius solius est peccata remittere Nouatus wrote his letters to diuers Churches that they shoulde not admitte any man to the Sacramentes that had done sacrifice to Diuelles but that they should only moue them to doe Penaunce and coÌ„mitte to God the remission of their sinne who onely can forgiue mans offences And therefore though in some other point Nouatus did ouerpricke his Children yet herein they fully mete in one Epiphanius writeth that he denied saluation to those that did fall to greuous crimes after their Christendom and therewith did hold that there was but one penaunce Ita Caluinus which was done in Baptime and after that the Church to haue none How haÌ„dsomly he defeÌ„ded this errour and vnmercifull heresie ye shal see anone by S. Ambrose who lernedly folowed and chased him or his folowers in an whole worcke writen for that purpose In the meane tyme it were good for the more credite of the man and his cause to note with the ancient doctours of his dayes his conditions his comming vppe his proceding and practises Nouatus described Epist 8. lib. 2. S. Cyprian who was moste molested with him and knewe him best geueth him this praise Nouatê° was a maÌ„ that delighted much in nouelties and newes of insatiable auarice a furrious rauin with pride and intolerable arrogancie almost puffed past him selfe knoweÌ„ and taken of al Bishoppes for a noughtie packe coÌ„demned by the common iudgement of al good priestes for a faithlesse heretike curious and inquisitiue them to betraie for to deceiue allwaies ready to flatter in loue neuer faithful nor trusty A fit felovv to be a minister a match euer fired to kindle sedition a whirle winde aÌ„d storme to procure the shipwrake of faith and to be shorte an aduersarie to tranquillitie and an enemie of peace These were his conditions then Epist ad FabianuÌ„ ex en Mary long before that his fal to heresie S. Cornelius wryteth that he was possessed in his youth with an euill spirit for which he had to doe great while with coniurours and that he lacked all the holy solemnitie of Baptisme and confirmation and consequentlie the Spirite of God whiche by them he shoulde haue receiued and therefore tooke orders againste the lawe vppon sinister fauour and afterwarde by vnlauful artes attempted to get a bishopricke with greate othes protesting that he woulde not be a Bishoppe if he might But when in dede he coulde not atteine to that holy dignitie which he so inwardlie and intolerablie gaped for he fell in despite of Goddes Church to heresie that he might get that without order which he could not obteine in the righte manner of the Churches making And for that purpose he procured three base Bysshoppes out of a straunge and remote parte of Italie who neyther knewe the case the man nor his manners and them throughe ignorance he beguiled and by force caused them to consecrate him Bishoppe by the coulour whereof for true imposition of handes was it none sodeynlie he appeared as a newe creature and a Bishoppe of a straunge stampe apparuit Episcopus velut nouum Plasma sayeth Cornelius And for this attempte one of the poore Bishops did greate penaÌ„ce the other two were deposed In the meane tyme this mocke Bishope vendicabat sibi euangeliuÌ„ calleÌ„ged the worde of the Lorde for him selfe Lib. 3. haereticaruÌ„ FabularuÌ„ Cap de Nouat denied him self to be a prieste because he woulde not giue to the people as Theodoritus saith in their extremitie the remedie for their sinnes which is nothing elles but to giue them absolution which worke he could neuer abide To be shorte he was so inceÌ„sed against his laufull pastour superiour the holie Bishop of Rome An oth for a nevve visitation that in the deliuerye of the blessed SacrameÌ„t to the people he would force theÌ„ to take an othe by the blessed body which they had in theyr handes ready to receiue that they should stick to him and forsake the Bishop of Rome Cornelius Lib. 6. cap. 33. All these thinges in sense hath Eusebius of Nouatus the first patron of the Protestantes doctrine concerning the impugning of the Churches title in remissioÌ„ of sinnes of which her right he would haue robbed her in pretence of maintenaunce of Goddes honoure Whereby he also abrogated the whole Sacrament of penaunce Vide August de haeres hâ—r 3â— This falshod thoughe it were streight with the author condemned in a greate Councell holden at Rome and afterwarde