all inferiours priestes must be posed for searchinge the secretes of our coÌ„sciences for releassing maÌ„s misdedes eÌ„ioyning penance requiring satisfactioÌ„ for syns Thus bold wil we be with trueth the rather therby to deface falshod And al this in that order that may in lest roome conteyne most matter wyth both breuity light so much as so depe large a cause caÌ„ beare froÌ„ al coÌ„tentioÌ„ I will so far refrayn that eueÌ„ the aduersaries them selues of Christes trueth and doctrine albeit they be persons infamous by lawe consent of all natâ—oÌ„s shall not yet without meane resonable moderatioÌ„ be touched or talked of requiring of them this curtesie againe that they reprehend nothing in this discourse pryuilie which they can not nor dare not awnswer to opeÌ„ly A reasonable request And of my louing brethreÌ„ that be Catholike I must farder require one thing the sute is for theÌ„ selues that when in a maner they sensibly feele the truth they would not refuse to folowe the same that by outeward worke they may declare theire inward wil. Herof I am now more careful for that I see heresy falshood to be of the couÌ„tenaÌ„ce colour that it is ofteÌ„ liked before yt be beleued wher gods trueth for terrour bitternes that it beareth is not always folowed wher it is wel knowen trusted But surely trueth is not profitably vnderstanded til it be willingly practised Therefore who soeuer acknowledged in his coÌ„science the power of Gods Church ministery for the remission of sinnes vseth not humbly coÌ„fession of his sinnes that that power may redound to his saluatioÌ„ he is so much farder from God by how much more he knoweth the right way to come to God Mans wil must in al such cases of terror difficultie geue ouer to Gods ordinaÌ„ce whose coÌ„maÌ„dementes though they seme to the worldly burdenous yet to the good ghostlie De doctrina Christiana Cap. 41. paucis amaÌ„tiâ—us sayth S. Augustin they are sweet and exceding pleasant And this let euerie maÌ„ assuredly know that who soeuer coÌ„pteth confession so heauy he neither feeleth the weight of sinne nor yet sufficieÌ„tly feareth the appoynted payn for the same Al these vntowardly affections the sinne and the worlde haue planted in vs all lette vs seke by loue and zeale of Gods truth and ordinance to amend ioyne with me gentle Reader I besech thee in prayers that our endeuours may please God profite his people THE FIRST part of this Treatise of the lauful power and authoritie of Priesthode to remit sinnes and of the distinct confession of sinnes to a Priest That Christ did forgeue sinnes not onely by proper power and nature as he was God but also by ministerie as he was a man and as he was a Priest and head of the Church and that vpoÌ„ that grouÌ„d the Priests power in remitting sinnes in the Church doth stand The first Chapter CHrist Iesus the Sonne of the liuing God being euerlastinglie of the same substance power and nature that his Father and â—he holy Ghost be of as being truelie â—quall and one God with them both woorketh mightelie al things in heaueÌ„â—nd in earth ioyntlie with them both and therefore by excellencie of power propertie of nature and by ful and perfect dominion ouer his owne creature he remitteth mans sinnes by the same soueraigne right that they doe Who being thus in al excellencie equal with God hath notwithstaÌ„ding vouchsafed of his singular bountifulnesse ioyned with maruelous humility Ad Philip 2. to abase him selfe to the receiuing of our nature in which now he hath wrought the same things in earth by seruice sute and commission which before he onelie did by might and maiestie of his owne power procure Euen the self same God that by wil and coÌ„maundement might moste iustlie both haue punisshed and pardoned whoÌ„ he list of loue and wisdome infinite continuing alwaies in like excellencie as before became the minister of our reconcilement to God In which state he offereth sacrifice as a Priest for sinne he vseth sacraments for the remission of sinne he prayed to God his Father for the sinfull he is made the head of the Churche the gouernour of the Churche and the iudge of the Church Al which functions perteine to our Sauiour in respect and coÌ„sideration of his humaine nature according vnto whiche power is geuen him of the Father through the holie Ghost to practise the same And what so euer in holy scripture is red to be exercised of him through the might of Gods Spirit by the vertue of his annointing by the finger of God by the sending of the Father by power receiued from aboue by priesthod prayers or sacrifice by the name of the Sonne of man of the head of the Churche or iudge of the liuing dead what so euer is in this sorte said to be done it is not otherwise lightly ment but in respect of Christes humanitie by whiche and in which he woorketh the same not as by the propre and natural power or force thereof but as by iurisdiction receiued of the blessed Trinitie and imployed vpon the sonne of man for the procuring of saluation to his people wherof he is become in our very nature the head Therefore no Christian man may doubt Note vvel the grouÌ„d of the cause but as our Sauiour by the omnipotent power of his Godhead might and did forgeue sinnes to the penitent so likewise that as he was Priest and the sonne of man he might by the right of his office vnction and ministery in the vertue of the holie Ghost remitte sinnes also And for that cause principallie in the Prophet Esay it is said Cap. 61. Spiritus Domini super me eò quòd vnxerit me ad annunciandum mansuetis misit me vt mederer contritis corde praedicareÌ„ captiuis indulgentiam clausis apertionem The Spirit of the Lord vpon me because he hath annointed mee and sent mee to signifie vnto the meeke that I should heal the coÌ„trite in hart to preach pardon to the prisoners and freedome to the closed Luc. 4. The which place of the prophet our Sauiour applied vnto himself in the Churche of Nazareth and is to be vnderstaÌ„ded only of preaching Cap 11. 12. li. 1. de Trinit and pardoning by the holie vnction of the Spirit of God his Fathers calling And therfore it must needs according to S. Augustines iudgement concerne the shape of his seruice manhod takeÌ„ on him in which he preached so that yet it pleased him to affirm that his doctrin was not his own but his Fathers that sent him healed the coÌ„trite in hart which is nothing els but to forgeue sinnes to the penitent after such a sort that it might wel appere to be receued practised by the vnction of the Spirit of God sending of his Father wherby the Son of man might doe that as Gods minister in his manhoode
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
to the same ende and purpose I haue hithertoo declared at large Now the third part of the place before alleadged out of S. Iohns Gospel concerneth the woordes of Christes promesse and warrant made vnto his Apostles out of which playn woordes distinctly vttered we must see what force may be further added vnto our Cacholike assertioÌ„ for the priestes autoritie to remitte reteine sinnes And surely if none of the former woordes of CoÌ„missioÌ„ nor any other meane or mentioÌ„ had ben made of the holy Ghostes assistaunce herein these onely woords vpon the credite that al faithful men owe to Christ had ben sufficient to haue assured the world of the autoritie of priesthod and of the whole cause that now is called in controuersie For what caÌ„ be said either of God or man more properly or more playnly then this whose sinnes you shal forgiue they be forgiueÌ„ Ioan. 20. whose sinnes you shal reteine they be reteined I must needes here complayne of these vnfaithful and vnhappy tymes that in the continual lothsom bragges of the scripture Scripture maliciously peruerted in the vvoordes of sacraments and Goddes woorde in perpetual tossing and tumbling of the bokes of the Bible in endlesse contentioÌ„ and disputation of most high mysteries in them conteined haue yet wholy peruerted the cleerest and only vndoubted meaning of suche places specially as most touch the verie life and saluation of al man kinde which be of al other thinges in termes of scripture moste open and euident ful foolishly vnlernedly haue both the simple sorte handled Goddes woorde as in suche grosse ignorance of all thinges they needes must and their new procured maisters also in not muche more knowledge and farre paâ—ssing pride can not otherwise doe but whilest they playe them selues in thinges of smaller importance they are to be laughed at rather then lamented but if the Diuel driue them farder as he lightly doth where he so quietly possesseth and cause them to dallye and delude the places of scripture that principallie concerne the state and saluation of vs al there we must with al force resiste leaste we leefe the fruyte and good of oure Christianitie What can be of higher importaÌ„ce in the worlde or touche our soules and saluation so nere as the holie sacramentes of Christes Church by which grace and mercie throughe Goddes appoyntment be procured and yet these blessed fountaynes especially eueÌ„ these waters springing euerlastingly to oure life and comfort haue these men moste infected In the institution of Sacramentes Christes woordes were euer playne without coloure or figure as woordes that woorke with singular efficacie grace and vertue and therwith giue to the ministers iust authoritie for the executioÌ„ of Christes meaning which could not be done in figuratiue speaches and parables without infinite erroure Did God speak parables wheÌ„ he instituted the solemnitie of so many sacrifices in the olde lawe when he signified vnto Moyses and Aaron euerie seueral sorte of beaste or creature with their sexe and kind and al the ceremonie thervnto belonging Exod. 12. Did he speake parables when the sacramente of the lambe was to be instituted Did he speak by figure to Abraham Genes 17. Exod. 35. when he commaunded him to circumcise the male of euerie of his people Did he speake by figure when he instituted the Sabaoth Did he to be brief euer in the olde lawe speake one thing and meane an other when any external worke by the charge of his woord was to be practised for euer amongest the people In common speach in prophecieng in preaching in similitudes in Examples vttered for the declaratioÌ„ of many thinges A necessarie note for to Knovve vvhere the speaches be figuratiue and for grace varietie of talke to styrre vppe mans industrie in searchinge the secretes of trueth there figures of al sortes be vsed but where by external woordes and actioÌ„s force of inward grace must be procured or perpetual vsages in the Church are in outeward signes elements to be instituted or coÌ„missioÌ„ of greate matters graunted or charge of singular weight giuen to seruauntes in absense of their maisters in all such cases playne speaking by Goddes prouidence was euer vsed by al reasoÌ„ must be vsed or elles man falling into errour in the executioÌ„ of his coÌ„mission is sufficiently to be excused because he could not atteine to the meaning of his maisters woordes And yet the wicked of these dayes haue fouÌ„d sucke light in scripture that thâ—y haue made oure Maister Christe to speake one thing meane the contrarie in the verie institutioÌ„ of the Sâ—cramentes and haue founde figures to delude defeat that world of the necessarie fruicte of theÌ„ all Ther were some of olde that droue the mysteries of Christes incarnatioÌ„ speaches that proued his equalitie with his Father in godhead to figuratiue phrases and sought for the defence of their folie the like phrases in other of Christes talke but neuer none were comparable in this kinde to oure newe deuisers For by the face and crake of Goddes woorde they haue brought to passe amongste fooles that no one texte of scripture which perteineth to any of the Sacramentes can haue his meaning and such sense as the verie woorde beareth The B. Sacr. of the Altar and the worlde hath euer taken and coÌ„strued of it The blessed and moste soueraigne sacrament of the aultar instituted in a solemne actioÌ„ in moste careful maner amongest his most secrete seruantes the last almoste of al his woorkes in earth Matt. 26. in moste euident termes with fore charge giuen to the Apostles of the continuance of his euerlasting memorie in the same yet must meane nothing lesse then that which oure Maister made it and must by a thousand figures be wrasted wrythen to what yow list and like so that it be not to importe that which oure Maister said it did and the Church hath euer beleued of the same Baptisme woordes of the like solennitie were vsed for the ordering of the holy vse of Baptyme to be doen as the woorde doth also importe necessariely in the external element of water with certayn moste holy prescribed woordes vnder payne peril of euerlasting perishing to the neglecters therof yet in suche playnesse figures are found out by these pernicious conueiers that neyther water is compted so much necessarie nor the woordes of suche streÌ„gth but that one of these malapert felowes was bold to write Brentius coÌ„tra PetruÌ„ à Solo that it was muche superstition to binde the Church to the same as to the prescribed woordes of arte Magike sorcerie and witchcrafte Of the honourable acte and sacrament of extrem vnctioÌ„ Extream VnctioÌ„ what can be said with more euidence of woordes then is spokeÌ„ of the holy Apostle S. Iames If any man be sicke amoÌ„gest you Cap. 5. let him cal for the priestes of the Church and let them annoynt him with oile and yet so lytle matter these