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
holy woorking by diuers sacramentes the remission of sinnes we conclude against Heresy that the priests power herein derogateth no more to God nor our Sauioure in the sacrament of penaunce then it doth before by baptisme or after by extreme VnctioÌ„ in none of al which as I haue proued before Christe vvoorketh the effect in al sacraments though man minister them Christe doth resigne his power and proper iurisdiction to the priestes but continuing euerlastingly in like preheminence and power as before woorketh his grace and remission of sinnes in al these Sacramentes by the priestes seruice and ministery that it maye be yet as truely as in his life tyme saide and so shall be to the worldes ende Christ baptiseth Christ shriueth assoileth aÌ„d aÌ„nointeth sinners for remission of their offences althoughe Iesus doth none of these now nor much did in his life tyme but his Disciples then and his Disciples nowe doo the same holy actions in his name To coÌ„clude this mater I argue thus It is no dishonoure to God for the priest to remitte sinnes as well originall as actual of al sortes and grauitie in the sacrament of Baptisme by the Protestantes own confession nor by extreme vnction by the warrant both of scriptures and doctours ergo remission of sinnes is not vnlawful nor dishonorable to God to be giuen by the priest in the solemne sacrament of Penaunce And further I ioyne with them thus The woord of God is much more playne expresse for the priestes warraÌ„t to remit sinnes in Penaunce then in baptisme but they may lawfully doe it in Baptisme ergo they may doo it no lesse lawfullie in Penaunce Compare the woordes of institution of them both and iudge your selues of your indifferencie and sincerity by what right you may remoue the one and reteine the other Nouatus and the ProtestaÌ„ts of our tyme coÌ„pared I pray God you seeke not shortly to baptise vs onely by your preaching as you now will onely absolue vs by the same But truely I thinke you be in the case that S. Ambrose tooke Nouatus your forefather to haue bene in not onely for that that he sayeth Nouatus where he listed woulde admit power to priestes of remissioÌ„ Vbi supra But where he listed not there the grace giuen to them must be dishonoure to God So that of thinges equally commended by scripture and commuanded by God the good man muste haue choice for his toothe not onely in this point I nowe compare oure choice men but muche more in that which foloweth in the saide S. Ambrose of all Nouatians whome he trippeth pretily with this terme delicati mei my delicate gentlemen saith he with their lustie lookes and swelling harts caÌ„ not abide in their bruaery to looke vpon a poore caitiffe weping for his sinnes abundantly apparelled mourningly in sadde and sorowful companie and so furthe And this surely is the disease of oure dayes The disease of this time whiche hath not onely infected the vnfaythfull but also hathe made these holy thinges lothsom euen to the better sorte of Goddes people So much is mans will and pleasure pampered where Goddes woorde and writing shoulde be onely folowed For the necessarie bearing with suche frayltie euen of the good almoste generally the Church of God hath sought and allowed muche more gentle remedies then the worlde had wonte full gladly to beare for theire greuous sinnes And therefore the maner and order of Penaunce hath bene diuers in sundry Ages and countries Diuers vvayes of sacramentall poeniteÌ„ce somtimes solemne which could be but once taken in all a mans life somtymes not solemne but yet open and publike which might be iterated as often as mans mortall sinnes so required other tymes priuate onely betwixt the priest and the penitent Which is now vsed and long hath bene in a maner generally throughe the whole worlde Of al which diuersities we wil not now intreate nor for oure matter the consideratioÌ„ of them is very needfull seing that in all sortes and in euery of the sundry formes of dooing penaunce this is a moste firme principle that the penitent had remission of sinnes for which he did penaunce no otherwise but by the ministery of the priestes Therfore the substance of the mater being one of the diuersity of vse and circumstances which may be according to the tyme and maners of men altered we neede not much to care Baptisme was once vsed with solemnitie at two or three principal feastes of the yere for the time so required then and the conditioÌ„ of the people yet the same sacrament of Baptisme ministered now priuatly as occasioÌ„ serueth by the birth of euery child is of the same force and grace now that it was then Wherin to reprehende the wisdome of Goddes Church that is assuredly ruled by the Spiritte of God is ouer muche wantonesse of will and sedition not tolerable That remission of mans sinnes hath bene ioyned often both in the lawe of nature and Moyses to some external ceremomonies and sacrifices whereof in the old lawe Priestes were the appointed ministers The Ninth Chap. LET no man External sacramentes ordeined and maÌ„s ministerie vsed for good causes vpon consideratioÌ„ of these thinges either reprehend or marueile at the counsell and ordinaunce of God that he being haâ—ie to gouerne his creatures and amend or correcte pardon or punishe euery mans misdeedes by him selfe without all helpe and seruice of any other his subiect natures that it pleaseth his wisdom for all that to forgiue sinnes no otherwise in his Church but by external orders ioyned to mans ministerie in sundry sacramentes In sober consideration of these thinges mans reason may well be satisfied if he can conceiue that it is the honoure and estimation of our kinde with almighty God oure maker that he gouerneth not oure affaires onely by him selfe in his owne person but also that we be ruled and led in the wayes of Goddes will by one an other that the maiestie of God which moste appereth in regiment and in remitting of sinnes in correcting of vice and iudgement might be clerely seen in our kinde amongst our selues to oure comforte and Goddes no disgracing nor dishonoure at all And therefore S. Augustin saith of the like doubt of some in his dayes whiche would not be taught by maÌ„ In prefa de doct Christ but by Gods owne Spirite Abiecta esset humana coÌ„ditio si per homines hominibus verbum suuÌ„ Deus ministrare nolle videretur Quomodo enim veruÌ„ esset quod dictum est Templum enim Dei sanctum est quod estis vos si de humano templo Deus responsa non redderet Mans state were to base if God would not that his woorde shoulde be ministered by one man to an other For how shoulde this truelie be spoken the temple of God is holy the which temple you are if God gaue not answers by mannes temple This is one greate respecte surelye especially since the
fal on theÌ„ that must passe this life either not christened or elles fast bounde in sinne And what passing sorowe will it be for their faithfull frendes Of olde the pastours did in times of heresy ofteÌ„ for a sake their flock but novve the floâ—k hath forâ—aken their pastours which shal not haue their company in eternal rest and ioy Thus far sayd he for proof that the Pastoures should not forsake their flock thus say we nowe where the flocke haue forsaken their pastours the lacke is lyke in both But ours is so much woorse because it was procuted willingly theirs the more of excusable because it was both born necessity lamented christianly Neither may we think our selues here much to be relieued by them that pretend the like practise of such thinges as nowe we lack Note For the euer augmented the sorow 〈◊〉 iust dolour of the faithful Much it is God knoweth to want their Pastours priestes so dear with them for most part all the due of Christianity but to susteine in stead therof a kind of apishe imitation of such holy functions which in deed by what pretence of holynes so euer it be vsed is alwayes hath bene accompted most detestable that is the great calamity which wasteth most in al tempesteous times of Gods religioÌ„ For the only vse acquaintance familiarity of this false face or resemblance of trueth holy actions of the Church driueth many into a kind of conteÌ„tacioÌ„ rest in such things as theÌ„selues other wise do abhor or at least turneth away their earnest appetite desire of those matters Ther is no necessitie that should driue any man to take any sacrameÌ„t at an he retikes hande sauing only tâ—e sacraments of baptisme and penaunce and that not vvithoute necessitie vhhich only is in present peril of death which no maÌ„ caÌ„ without peril of damnation misse It is not yet ment hereby that euery sacrament is frustrat alwayes that be by such made or ministred although for moste they be so profaned that they be not onely nothing beneficial but also damnable both to the geuer receiuer but my meaning is that eueÌ„ those sacrameÌ„ts which be of necessity that by Gods special mercy thei may be receiued of such as be not otherwise coÌ„petent ministers where the present peril of any mans life forceth therevnto that eueÌ„ then wheÌ„ they may be beneficiall to other that without schism cal for the sacrameÌ„ts yet they shal be daÌ„nable vnto theÌ„selues For hereof let euery maÌ„ be bold that taketh vpoÌ„ him any ministery in scism disorder that so ofteÌ„ as he hath practised it so often hath he prouoked Gods ire towardes himself procured as much â—s in him lyeth his indignation to al ytâ—re partakers therof S. Basil the great â—omplaineth hereof very much in his â—ayes by these wordes Epist 70. in the doctrine of impiety aÌ„d wickednes the churches babes be now brought vp For how caÌ„â—t be otherwise Baptisme is ministered â—y heretikes they helpe forth such as passe hence they kepe visitation of the sicke they haue comfortinge of the soâ—owful they take on them the ease of such as be burdeyned in all cases and to be short The hurt of heresie to youth they minister the mysteries of holy communioÌ„ so that in time though the libertie of Christes religioÌ„ be restored againe the youth shal take such likinge in heretikes practises to whom by loue and custome they are so fast knit that it will be hard to reduce theÌ„ home to truth againe Thus farre spake S. Basil of his dayes and right good cause haue we no lesse to coÌ„playne of ours They were thaÌ„ incumbred with Arians and we with a legioÌ„ of newe deuises and bold practisioners of such high heaueÌ„ly functioÌ„s as neither by God nor maÌ„ they are rightly orderly called vnto The benefit that vve receiue by our nevv ministers By these nowe only our soules seme to liue but by these alone we surely dye euerlastingly In al which great desolation of Christian coÌ„fort all spiritual functioÌ„s this were some solace if eyther the older sort could coÌ„sider what they haue lost or the poore children which are nurced in these novelties might learne what they lacked The Author intent in this bookâ— My meaninge is therfore to moue al partyes to the necessary care heed of the matter by the treatise folowing trusting that some one or other of my good brethren who all be to me most deare will awake at my earnest call and consider of the matter deapely howe it fareth wyth him and other touchinge theyr soules since the sacrament of penance hath bene banished and the priesthood of Gods Church spoyled of iuridictioÌ„ right in remission of sins to help him in so necessarie fructeful aduise of him selfâ— other whoÌ„ in such cases I meane always to serue I wil seek out the grouÌ„d of this authority that hath bene so longe practised of the priest honoured of the people to the singular glory of God the notorious encrease of vertue weale publik of the whole Christian world that both the good catholike may haue reasonable prouf of the which to his immortal weal he hath so loÌ„g both loued reuereÌ„ced in Christes ministers also the coÌ„teÌ„ners of so heaueÌ„ly power may learne in huÌ„blenes of hart to like feare that excelleÌ„t functioÌ„ which by pride they did before vnaduisedly disproue If it may please any man that is doubtful of this article which is so necessari to be knoweÌ„ to consider giue good atteÌ„dance to the whole course of my talk I promise him as afore God who wil sharpli iudge al sinister endeuours in causes of his honour that I wil deal sincerly in al poynts faythfully I wil not couer my selfe nor the light of the cause in cloud of words neither by any artificial sleight as new doctours now a daies ofteÌ„ doo circuÌ„ueÌ„t the sense of him that is most simple such indiffereÌ„cy shal be vsed euery where in trial of the truth that I wil seme for his sak to doubt of the matter my selfe Though in deede so God saue me in my commoÌ„ sense so god speare me for my sinnes I can neuer mistrust any poynt of that fayth in which I was newe borne and baptised But that notwith standing I wil not spare to rippe vppe that which men most reproue in Goddes Church and ministers that all the disobedient children may see howe free they be froÌ„ falshood farre froÌ„ the beguiling the flock of Christe to them coÌ„mited to kepe we will cal the high magistrates though yt be exceding vnsemely for subiectes to accoÌ„pt of their gouernmeÌ„t the principall pastour must giue a reason of his pardons awnswer for the limitatioÌ„ of his indulgences by yeares dayes and tymes both he and all other Bishops shal be accomptable for such graue censures exercised vpoÌ„ mens soules wyth them
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
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
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
authoritie practise thereof being often allowed by oure maister Christe who obserued the lawes so huÌ„blie therin that he alwayes after he had healed any suth separated persons sent them for all that to the priestes afterwarde to offer their oblations prescribed by the lawe for the same And that this power of pronouncing the leapers to be sound or sore to be seperated or admitted to the companie of faithfull did represent the power of priesthode Supra Epist Iacobi concerning the leprosie of oure soules not onely S. Bede but S. Chrysostom also doth declare For he talking of confession of sinnes to the priest writeth thus Quamuis leprae immuÌ„ditiam iuxta legeÌ„ sacerdoti pandamus atque ad eius arbitrium qualiter quanto tempore insserit purificari curemus The vncleannes of the more greuous leprosie he meaneth deadlie sinne let vs open to the priest aÌ„d according to his arbitremeÌ„t how so euer he biddeth vs and how longe so euer he commandeth vs let vs seeke to purifie oure selues In Math. â—â— And S. Ierome Quomodo ergo tibi le prosum sacerdos mundum vel immundum fecit sic hic alligat vel soluit Episcopus presbyter noÌ„ eos qui insontes sunt vel noxij sed pro officio suo cuÌ„ peccatorum audierit varietates scit qui ligandus sit quiue soluendus Looke therefore saith he how the prieste maketh there in the olde lowe a person clean or vnclean so here doth the Bishop or Priest binde or loose not binding the innocent nor loosing the giltie but when he hath heard the varietie and diuersitie of the sinnes then he knoweth whom to loose and whom to binde This place is verie playne for confession and distincte rekening of euerie of oure mortall sinnes Distinct confessioÌ„ of mortal synnes proued to be necessarie The which the holy doctour proueth to be necessarie because els the priest of God could not doe iustice in punishing pardoning but should of ignoraunce either binde the good or loose the wicked In which case Almightie God that knoweth exactlie the woorthines and vnworthines of all persons will not allowe the priestes sentence that did proceede of ignoraunce but will him selfe giue iudgment according to the parties deseruing For the priest is but a minister of his sacrameÌ„t not the lorde instituter therof he must therfore coÌ„form him selfe to Gods wil whose place he there occupieth For as the priest in the old law could not make the cleaÌ„ person to be vnclean no more caÌ„ the priest of the newe law binde the innoceÌ„t or absolue the person that coÌ„tinueth in sinne Neuer the lesse the priest worketh more properlie vnder God touching the remissioÌ„ of sinnes because he is here apointed the minister of grace recoÌ„ciliatioÌ„ then the preist in the old lawe For there in the making of any man hole of the leprosie or other vncleannes the priest had not to doe at al Note the differeÌ„ce betvviâ—t the prist office of of the olde lavve and the priestes est the nevve for this matter but only wheÌ„ was made hole by God it was the priests office to discerne the same to shew it vnto that peoole to admitte him againe into the felowshippe of the residewe after oblatioÌ„ made for the purposâ— For to them it was not saide whoÌ„ so euer you punish whith leprosie or make vnclean he shal haue a leprosy or whoÌ„ soeuer you heale make cleane he shal be whole no such promise was made vnto theÌ„ for it was enough that it might represeÌ„t haue some reseÌ„blauÌ„ce of our SacrameÌ„t of penauÌ„ce of the maruelouse authoritie geueÌ„ in the new law to our priestes concerning the remissioÌ„ of sinnes For to oures it was not saide you shal discerne whoÌ„ I haue loosed alredie in heauen shew to the world whoÌ„ I haue reteined bound or not foâ—giueÌ„ in heaueÌ„ but as S. Hilarie saith the priestes senteÌ„ce is made preiudicial to God in heaueÌ„ not that the priestes forgiuen is first and them Gods afterward as two distinct actions in time but because the pristes is prius quo ad nos as the Philosophers doe terme such thinges by the pristes worck which is playn to vs we streight com to the knowledg of Gods like worke of remissioÌ„ in heaueÌ„ which is prius natura because Gods actioÌ„ is the principal maÌ„s must necessarily depend theron Consider vvel hovv the vvorck of God and man ioyne together is all sacrameÌ„tes But ells both Gods worke mans run ioyntly together in remission of sinnes as al instrumeÌ„tal secoÌ„dary causes neuer make a seueral actioÌ„ froÌ„ the principal but they coÌ„cur ioyntly to euerie effect as it is most plain in all sacraments whereby God worketh grace the which grace as it procedeth froÌ„ God so it cometh by maÌ„s seruice not by distincte operation of the principal and the seruing and secondarie causes but in one worcke and vndiuided operatioÌ„ of them both For in baptisme God woorketh not the remission of original or actuall sinnes first and then sendeth the partie to the fount afterwarde that the priest therin may declare what God hath wrought before or to woorke the same againe that so the partie might haue a double grace of remissioÌ„ first by God then by the priest for that were foolishe to surmise But God by the priestes ministerie and the sacrament doth remit sinnes so that the action hereof at once fitly may fall vpoÌ„ them both And so it is in penaunce where God the principall and the priest the secondarie or seruisable cause ioyntly forgeue to gether For so the woordes of institution of this sacrament doe moste plainly coÌ„uince whose sinnes you shal forgiue they be forgiuen he speaketh in the present tense as thoughe he would say as you forgiue them or retein theÌ„ ipso facto I forgiue them or retein them And therefore sauing the honour of the Maister of Sentences The Master of the Sentences his error he had not good consideration when he did holde as some other did after him that first maÌ„s sinnes be remitted by God in his contrition and purpose to come to the Sacrament and afterward the same remission to be declared by the Priest and as it were confirmâ—d by his approbation in confession being therein partlie deceiued by the saying of S. Hierom before alleaged whome he tooke perchaunce to haue compared in al respectes the office of the old Priestes for the viewe of the vncleane and oures of the new lawe in the iudgemente vsed vppon mans sinnes and partly as I take it by a sentence of S. Augustine which compared together the receiuing of Lazarus by Christ and the Disciples loosing his bandes to Christes pardoning of our sinnes first and then the Priests loosing the same afterwarde in the face of the Church This to be shorte De verbis Dimini ser 8. is a peece of S. Augustines sentence Quâ—d ergo facit ecclesia
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
may also receiue in the face of man But let them assure them selues that so be affected that God him selfe who can not be deluded nor by sinister affection caried from iust iudgement will not here confirme the sentence of his seruaunt who was in this matter either him selfe to blame without cause to bestowe so precious a perle of Gods mercy or ells the party vnfitte that required to be partaker of that grace wherof afore God he is proued vnwoorthie Thoughe the preheminence be neuer so greate yet as wel the Key of order may erre through the faulte of one party in remitting sinnes in the sacrament as the Key of iurisdiction may erre in pardoning the enioyned penaunce oute of the sacrameÌ„t Therefore it is not good for any man to leaue his prescribed penaÌ„ce vndone or to omitt suche necessarie workes of christianity as whereby he shall rather be worthy to be partaker of a pardon Christ oure lorde pardoned Mary Magdelen of many sinnes by al likelihod forgaue her all the pain due for her greuous offeÌ„ces both eternal teÌ„poral Mary she was woÌ„derfully wel framed and apte to receiue suche a singular benefite Lucae 7. for she loued exceding muche and therefore much was forgiueÌ„ her She washed Christes feete with her teares and with the heare of her heade she wiped them again She honoured Christes bodie with ointement of price towardes his buriall with other suche expresse tokens of passing loue of oure Lorde which did winne her a pardon of so many sinnes For of loue it is writen Charitas operit multitudinem peccatoruÌ„ Charitie couereth a nuÌ„ber of faultes 1. Petri. 4 And yet after all this large remission if we beleue histories of the Church she ceased not al her life to doe passing penaunce Pardons dyscharg not men froÌ„ doing good vvorks In deede if we speake exactly a Pardon doth not so muche remitte to the penitent any good worke either freely doen or chardged vnto vs by others apointenent as it doeth release the bonde or debt of penaunce that where afore I was of necessitie bonde to satisfaction for penaunce of my sinnes I may now after the debt be remitted pay my penaunce freely that I may not appere vnworthie of other mens reliefe Note vvell whiles I refuse not to worke also my selfe as a poore member in the whole mysticall body of Christe in the knot wherof his mercy commeth vnto me And if it then so fall oute that I by reason of sicknes or shorte life can not fulfill my penaunce I shall theÌ„ departing hence be free by the grace of Christe graunted me in the Indulgence and so be wholy free of such debt as I els should haue supplied by sufferaunce in Purgatorie in my soule Let no man therefore doe lesse penaunce for any pardons sake if his habilitie serue thervnto which is neuer giuen to hinder the fructes of good workes and repentaunce But where there is before God and oure consciences iust cause why we caÌ„ not fulfil such necessarie and requisite satisfaction as is enioyned or deserued there we may be in assured hope that God will confirme the sentence of his seruantes Otherwise as S. Cyprian saith if any maÌ„ not thus qualified seeke deceitfully for a peace or pardon he deceiueth him selfe and Gods priest to Lib. 1. Epist 2. lib. 4. Epist 2. who seeth the faces outwardlie of the penitents but the hartes of theÌ„ God onely beholdeth according to the behauioure of their mindes and meaninges shall iudge them in the next world and amende in their punishment the sentence of his priestes Goddes Churche thoughe she be muche enclined to mercy yet she crieth not with the flatterers and false preachers of the world peace where there is no peace Enchir. Cap. 70. And of oure mother the Church it may well be verified that S. Augustine spake of God him selfe in the like case Nemini dedit laxameÌ„tum peccandi saith he quamuis miserando deleat iam facta peccata si non satisfactio congrua negligatur She hath giuen no man a freedoÌ„ to sinne thoughe by mercie she remitteth sinnes alreadie past if competent satisfaction be not neglected So that a Pardon can not well be beneficiall to any maÌ„ that neglecteth penance or without al cause omitteth his duetie in fulfilling the same though it be exceding coÌ„modious and profitable to him that lacketh time and space to satisfie wher of good will and deuout intent he is readie thervnto Therefore I woulde aduertise all suche vvhat is to be doeÌ„ of them that haue receiued a pardoÌ„ as haue a Pardon or Indulgence vpon iust and true suggestioÌ„ obteined for release of their enioyned penaunce or other deserued paine and thervpon omitte to doe their saied satisfaction that they helpe the lacke thereof otherwise where their habilitie is the better As if they can not through feeblenes or other notorious perceiuing of harme therby fast for satisfaction of their sinnes theÌ„ let theÌ„ supply that by more liberall almose charitable reliefe of suche as be in necessitie For that kinde of charitie Christ gaue in charge to the pharisies Lucae 11. Almose purgeth not mortall synnes but veniall for the purging of their sinnes which signifieth the recompense of the residewe of their paine and necessarie clensing of the remnantes of their faultes and filth after the remission of the same For almose will not purge deadlie sinne and the verie iniquitie therof as S. Augustin wel noted in the place last out of him alleadged Of the pain temporall then Christ said giue almose and al is clere with you But if you can not that waye for lack and insufficiencie then be earnest in prayers August 1. Enchir and continually cry out in the Pater noster forgiue vs oure debtes dimitte nobis debita nâ—stra and by that Orison not onely venial sinnes but also the teÌ„poral debt that remaineth for deadlie crimes after they be remitted and repented for Spiritual exercises be forgiuen In this case also it is verie good to helpe both by counsaill and trauaile to turne the wicked sinners from their euill wayes and to call Heretikes and Schismatikes home to Gods Churche and Christes faith For of that worke it is writen that it couereth a multitude of sinnes Againe to be dayly and deuoure at the blessed sacrifice of the Masse there with zele loue to embrase with Marie Magdelene the holy bodie of our Sauiour Lucae 19. and often to receiue the same with zacheus into oure house and temple of oure body in the holy sacrament This most excellent acte of religion doth woÌ„derfully diminish the deserued pain for sinne and maketh vs fit to receiue fructfully the Pardon 's giuen by the Magistrates spirituall in the person of Christ Or if this in these dismal dayes may not be had yet learne at the leaste as well to lament the lacke of it as to be sorowfull and contrite for thy sinnes for
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
penaunce and punishment what neede we to doubt but ther now be many meanes made in this happy society of Saintes so to remitte the bonde of satisfaction to some that Gods iustice may be answered againe by other of this happy houshold in the abundance of their holy workes which the Church holdeth moste holily for to be a perfecte and euerlasting treasure to satisfy Gods righteousnes procure mercy to the needy which by loue zele and deuotion doe deserue the same If God remitted of old temporall paine vnto his people at the calle of Moyses and Aaron and for his Child Dauides sake that was dead what will not he mercifully forgiue by our highe priestes procurement whose pardons and punishments Christ hath solemly promised he would ratify and allowe in heauen aboue What wil he not doe in respect of the paines and abundant passioÌ„s of his owne childe Iesus that hath yet in the Catholik Church his death so duely represented for the remission of our dayly debtes What can be denied to the intercession of so many Sainctes to the chast combate of so many Virgins to the bloudy fight of so many Martyrs to the stout standing of so many Confessours What mercy may not the Churche craue and doubtles obteine for any of her children either in penaunce in this worlde or in paine in the nexte that hath in her treasure such abundance of satisfaction first in oure heade Christ Iesus throughe whose gracious workes al other mens paynes are become beneficiall either to them selues or their brethren and then in the store of all holy Sanctes trauailes not yet wasted in procuring mercy for others besides moe wayes of grace and remission that oure Mother the Church hath in redinesse to relieue her children that doe continue in her happy lappe and in the society of her communion with humble submission of them selues to the powers ordeined of Christ for the gouernment of their soules with request for this pardon at their handes to whome be giuen the bestowing and disposing of the inestimable treasure of so blessed a ministery Would God euerie man could feele Psal 132. how happy a thing it is to dwell as brethren together in the house of God vnder the appointed Pastours of that familie in which onely Goddes favoure is euerlastinglie founde that they might therewith be partakers of all their workes that feare God and might haue some sense and taste of that holy oyntment of Goddes Spirite and gifte of his grace that first was vpon the heade of this householde our Maister Christ Iesus and then dropped downe abundantly to his bearde euen to the very bearde of Aaron whereby as S. Augustin saieth the holy Apostles be signified In Psal 132. and by them it ishued downe to the hemmes of Christes coate and imbrued all the borders of his garmentes that euery one of the felowship might receiue benefite and feele the verdure thereof Quoniam illic mandauit Dominus benedictionem vitam vsque in seculum For in this happy felowship only oure Lorde bestoweth his manifoold blessings and life for euer more Amen Tractatus iste de defensione legitimae potestatis authoritatis sacerdotij in remittendis peccatis de necessitate coÌ„fessionis sacerdoti facieÌ„dae et de indulgentijs lectus excussus approbatus est per viros Anglici idiomatis sacrae Theologie peritissimos vt tutuÌ„ vtile existimem eum praelo committi cuulgari Ita Iudico Cunerus Petri Pastor Sancti Petri Louanij 20. Aprilis Anno. 1567. THE CHIEF CONTENTS OF BOTH THE parts of this Treatise with the Preface ioyntly ALmose purgeth not mortal syns but venial 367. Apostles had power geuen to remitte and punish sinnes 20. 50. The same power ceassed not in the Church by their death 79. 85. Reasons to proue the continuance thereof 81. 95. BAptisme denied by Protestants to remit sinne 146. Bishops are in the Roomes of the Apostles 91. By what scripture they chalenge Iurisdiction 23. 295. Their high state 692. They may graunt pardons 260. 269. They may absolue none but their owne subiects 273. Bishops blessings 275. The lameÌ„tacioÌ„ of the auncieÌ„t ChristiaÌ„s for their banished Bishops Preface Bynding Loosing 196. 286. 288. Caluin and others blasphemous heresies against Christs priesthod 10. Caluinists agree with the Nouatians against the Sacr. of penance 116. Cathari the Heretikes 88. 115. Christ a priest in his humanitie cap. 1. He executeth his priesthod in his Church by maÌ„s minist 82. See Min. ConfessioÌ„ of mortall sinnes to a priest proued necessary 173. 187. 190. 262. It hath beÌ„ vsed in al lawes 168. 213. why it is accoÌ„pted burdenouse 188 The comfort of coÌ„science receiued thereby 249. 160. The euils like to ensue for want thereof 162. Distinct coÌ„fess of secret sins 226. 199 what grouÌ„d it hath in Scripture 195. General coÌ„fessioÌ„ sufficeth not 204. what a general coÌ„fessioÌ„ auail 206. CoÌ„fessioÌ„ could neuer haue beÌ„ established by the power of maÌ„ only 246. It is not grouÌ„ded vpoÌ„ posit law 155. It was vsed before LateraÌ„ Coun. 236 Considerations to remoue the impediments of CoÌ„fession 188. 216. 245. S. Ambrose satte on CoÌ„fessioÌ„s 239. S. Bede sheweth examples of Confession vsed in England 233. PeniteÌ„tiaries appointed See pena Confession necessary before the receiuing of the B. Sacrament 209. DIffereÌ„ce of the Ciuil Magistrat and the minister of a Sacram. 74. 202. Difference of purgingth eleprouâ—e in the old lawe and remitting sinnes in the newe lawe 179. DiffereÌ„ce of Baptisme aÌ„d penauÌ„ce 197 Dissease of our time 238. Effect of sacram is wrought by God 108. See ministery Euchar. 56. 209 ExcoÌ„municatioÌ„ vsed by the Apost 301. The form therof vsed by S. Paul 357. External Sacraments 157. 165. FIguratiue speaches neuer vsed in institution of Sacraments 53. GOD punisheth more for sin because we punish not our selues 324. Grace in two significations 99. Grace ioyned to external elemeÌ„ts 39. HEresie infecteth daungerously eueÌ„ wher she killeth not Preface Hurt that ryseth therby to yowth lb. VVho be in most dauÌ„ger of heresy 113. Heretikes vsurpe vnlaufully Catholiks roomes 96. Heretikes neuer list brag of their auncestours 114. Their practises in corrupting scripture 53. 194. Heretiks deniyng the Sacr. of penaÌ„ce 221. IVrisdiction 167. 291. Exercised by the Apostles 301. Indulgence See Pardon KEies of heauen 65. 70. 266. LIklyhod of the lamentable state to come 163. Loosing See binding MAns ministery ys no derogatioÌ„ to Gods honour 112. 130. 193. The ministery of euil men 98. The work of God and maÌ„ go ioyntly together in sacraments 175. The practise of God for confirmation of mans ministery 182. Master of the sentence his errour 177. Matrimony a Sacrament 57. Ministerie of man euer vsed in remitting of sinnes 5. 165. Contempt therof Pref. 18. 29. 181. Monkes in S. Dionise tyme. 241. NEctarius his fact concerning confession discussed 213. Nouatus described 117. NouatiaÌ„s aÌ„d protestaÌ„s coÌ„pared 150. 289 ORder a Sacrament 57. Grace geuen in the same what yt is 99. Othe required by Nouatus of his adherents 120. PAin due for sinne may remayn after sinne ys remitted 283. Three kindes of punishment for sinne 309. Pardon grace Indulgence 261. Pardon what yt is 281. The true meaning of pardons 277. VVho may graunt them 377. How Luther fumbled at first to deface them 258. How farre the ProtestaÌ„ts haue proceded since 259. Pardons were neuer graunted to remit deadly sinne without the sacrament of Confession 265. Pardons for nombre of daies and yeares howe they arise 306. 336. VVhat pain they remit 315. Howe pardons were termed in the primitiue Church 317. An argument for pardons 306. 318. They be not alwaies beneficial 361. They discharge not men from doing good works 364. VVhat he must doe that hath receiued pardon 367. The ende of pardons 371. Two things in a pardon 391. Moyses and Aaron procured pardoÌ„ Christe gaue pardon 350. S. Paule gaue pardon 359. whether pardons exteÌ„d to purgatory paines 3â—3 Penaunce is a sacramen 150. 184. An argument to proue it 153. Diuerse waies of sacramentall penaunce 156. The necessitie therof Praeface 190. Penaunce appointed not only for cautele but for satisfaction 312. How it standeth with Gods iustice to pardon a man of his deserued penance 395. The comfort of that sacrament 160. Penitentiaries appointed to heare CoÌ„fessions 226. Pope slauÌ„dered for geuing pardoÌ„s 264 He neuer remitteth deadly sinne by pardon only 265. what he forgeueth 294. Power to remit or punish sinne what ground it hath 22. 30. 63. Power geuen to priests that was neuer geuen to Angels 73. Practise of priesthod in remitting sins taken for a ground of faith 45. 1â—2 Priest being but man may remit sinne committed against God 40. The ignorantes reason against priesthod maintened by Caluin 77. Priesthod of the old lawe and newe compared 178. 346. Protestants professe otherwise then they teach secretly 147. Their congregation is barren of all Gods giftes 134. Their selues refuse the right of all holy actions 135. Their practise in corrupting scripture 52. 144. 194. 297. The fruict of their doctrin 186. 207. See Nouantians Purgatorie pain why it is suffred 326. REmission of sinnes ioyned to external Ceremonies in al ages 165 Ordinary remission of deadly sinne after Baptisme is only by the sacrament of confess Prefac 190. Remission of sinne by sacraments is more certen then the woorking of miracles 126. It standeth wel with Gods honour 112. 12â— SAcraments ordeyned for good causes 157. Moe sacraments theÌ„ one instituted for remission of sinnes 152. 27â— Sacramens euer vsed 1â— Ministers of sacram in Schism Prâ— Satisfaction an vsual woord in the doctours 304. Canonical satisfaction 302. Satisfaction of Saints 399. Scripture peruerted in the woords of Sacraments 52. Shame ioyned to sinne by Gods ordinance 248. Remedies for sin after Baptism 222. Mortall sinne howe it is remitted See Remission Venial sin how remitted 206. 274. Spiritual exercises 3â—8 Succession of ministery in the Catholike Church 77. 89. No maÌ„ succedeth God in any fun 1â—6 Christ resigneth his roome but not his right 137. TItles geuen to priesthod 42. Treasure of the Church 407. VNction a sacrament 57. 143. The Protestants glosse against extream vnction dissolued 144. FINIS