Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
church_n	bishop_n	council_n	nice_a	6,219	5	10.6361	5	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16820	A treatise made in defence of the lauful power and authoritie of priesthod 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 pardo[n]s. By William Allen M. of Arte, and student in diuinitie.	Allen, William, 1532-1594.	1567 (1567)	STC 372; ESTC S100097	165,800	456

plenarie Indulgence it shall discharge you of the bond of al the dayes or yeares appointed whiche you haue not before the receit of the said PardoÌ„ accomplished And this is exceeding plaine for the two first kindes of punnishmentes which we saied were ioyned for satisfaction by the Churches lawes and by the Confessours prescription For as they stood vpon daies and yeares so the remission of the same must needs keepe the like forme For which cause you shal often see expressed De Poenitentijs iniunctis in the IndulgeÌ„ce And that forme of graunt remissioÌ„ was vsed alwayes in Gods Church De Poen iniuÌ„ctis For S. CypriaÌ„ did remit a great peece somtims De poeniteÌ„tijs iniuÌ„ctis of the enioyned penaÌ„ce wheÌ„ he gaue peace to such as fell in time of persecution long before they had fulfilled their prescribed penance And so did S. Paule to the Corinthian that had committed incest and so doth Nice Councell prescribe to Bishops that they shoulde or might at the least Humanius Can. 11. deale more gentlie with those that denyed theyr fayth in the persecution of Licinius and that they might pardon them before if they saw cause though seauen yeares penaunce was prescribed vnto them In which places that the Churche now calleth a Pardon or Indulgence Hovv pardons vvere termed in the Primitiue Church 2. Cor. 2. was termed somtimes donare aliquid in persona Christi to geue or graunte something to the offender in Christes person and so called S. Paule it sometimes it was called Dare pacem as S. Cyprian termeth it in many places of his works sometimes it was called Humanius agere To deale gentlie with sinners or to shew vnto them humanitie and so doth Nicene and Ancyran Councels terme it Licebit etiam Episcopo humanius circa aliquid cogitare Can. 11. Cap. 5. It shal be lauful for the Bisshop to deale more curteouslie with them saith the holy Councell Whereby we see this pardoning of enioyned penaÌ„ce is an auncient vsage and counted most holie of al the Churche whereof we make this assured ground and foundacioÌ„ of our Pardons An assured argument for pardons and for the truth of them we make this argument S. Paule did remitte enioyned penance in Christes person S. Cyprian and all the Bishopes of Affrike did remitte penaunce enioyned Nicene Councell giueth licence to Bishops to remitt penaunce prescribed by the law Therefore the Pope by theyr example in the person of Christ may remitte enioyned penaunce and therefore may laufully geue a pardon The payne prescribed by the lawe he may release because he is the principall executour of the law the penauÌ„ce appoynted by the inferiour priest in coÌ„fession he may likewise remit because that which is prescribed by thinferiour may by good reason be vpon coÌ„syderations altered by the superiour especially where the Magistrate hath good meanes to prouide that neyther the CoÌ„mon Wealth suffer daÌ„mage thereby nor the party to whom it doth pertein to be loosed or bond in penance receiue any losse therby By like authority also doth a PardoÌ„ chaÌ„ge somtimes a sharper loÌ„ger pain enioyned into som more geÌ„tle penaÌ„ce more fitte needful works for the time and state then being as his power that is the chief gouernour may be exceding beneficiall to the world in suche cases which euer ought to be practised for edifiyng neuer for destructioÌ„ For it is to be coÌ„sidered that the high Pastor vsually grauÌ„teth no releasse of the debt of good works or the bond of deserued punishmeÌ„t but by prescriptioÌ„ of some other holy work to be accoÌ„plished before the party obteine the benefite of his remissioÌ„ As wheÌ„ a peniteÌ„t hath enioyned hym to punish his body by coÌ„tinual fasting or loÌ„g peregrination or other exceding much teÌ„poral paine according to the grieuousnes of his desertes the freedome of a Pardon oftentimes turneth the said due paines enioyned in to some easier woorke of christiaÌ„ charity yet being much more to glorye of God and beneficiall to the Church as the time standeth then the other could be Ita Vrbanus 2. in Synod ClaremoÌ„t As when the Turke or other ennemies of Christianity doe inuade any Christian Kingdome it is more beneficiall to put to our helping hand in the withstanding his crueltye eyther by resisting him in oure owne persons or contributing any peece of oure goods towardes the same then any priuate Penance that may coÌ„cerne our persons Therefore the gouernours of the Churche often to moue the people to suche necessary deuotion geueth them a releasse of all paine due for theyr sinnes or at the least of the bond of their enioyned penance onely vpon respect of some smal furtherance in suche a good and godly purpose The like they doe also often to sette forward other works of charity to the benefite of Gods people as for the relieuing of Hospitals of Churches of highe wayes and such like Sometimes againe they extend their power which Christ gaue them to edify his Church and encrease religion and deuotion in the people as when they geue pardon for so many dayes to suche as shall receiue the blessed Sacrament faste and praye that heresy may ceasse in the Church that the enemies of Christianity may not preuaile that Infidels Iewes and heretiques may be conuerted and Schismatikes knitte them selues obediently to the felowshipe of Christes fold So doth the Pope for the encrease of zelous deuotioÌ„ and aduancing Gods honour geue dayes of remission or full pardon to suche as shall vsually haue meditations of Christes passion and death by certaine holy praiers appointed or by visiting places in which there be seen some liuely steppes memories and expresse tokens of Christes miraculous workes or his Sanctes Thus to helpe vppe the dulnesse of praying and seruing God in oure dayes he geueth grace and pardon to such as shall frequent the Churches at the times of their dedication or on certaine principall Feastes there eyther to be confessed and receiue the holy Sacrament or els to ioyne in prayer and deuotion with other the faithful people that thither at those dayes haue principal recourse Hereof we haue example not onely in the story of the institution of the solemne Feaste of Corpus Christi but also in the great generall Councell holden at Lateran Can. 62. For this cause also the like maintenaunce of holy prayer by which the Church of God most standeth hath he mercifully and with singular wisdome giuen a pardon of certaine dayes or yeares to suche as shoulde deuoutly occupie suche beades bookes or praiers in al which thinges orderly giuen and reuerently receiued I see not what caÌ„ be reprehended of any but such as are offended with all workes and wayes of mercy charity and deuotion The power and iurisdiction is proued lawfull the causes why he shoulde exercise his authority herein be very vrgent and Goddes honoure with the peoples commodity exceding well respected all thinges here doo edifie and nothing at

I speak of the discharge of the bond thereof or some portion of the same nowe before the partye doe passe hence which is a great deale more proper to the Churches power and more easy to be brought to passe then when the penitents soule is alredy in iudgment there to which place the Churches iurisdictioÌ„ as som suppose doth not extend If the simple vnderstand me not let him marke my meaning by an example The paines of Hel can not neither by God nor maÌ„ ordinarily be holpen or released after man be in the same but the debt of Hell which is due for euery mortall sinne is discharged alwayes at oure repentaunce in so muche that the priest in the sacrament of Penaunce with the sinne euer remitteth the bonde of Hell and preuenteth Gods iudgement in the same So if Purgatorie coulde not at all belong to the iurisdictioÌ„ of the Church nor no person therein yet in the life of the party som peece of the debt therof or all may be released afore hande whiles the party is in the power of the Church her discipline And so it must needes be at euery time that the Church pardoneth the party of all satisfactioÌ„ or any portioÌ„ therof recompensing the same by application of Christes satisfaction and his Sanictes For the bonde of Purgatorie riseth as I haue saied vpon some satisfaction and penaunce to be fulfilled or doone in this life the which being here either by oure paines accoÌ„plished to the satisfying of Gods righteousnes or otherwise pardoned there is no debt or bonde of purgatorie at al the which is so caÌ„celled by the Churche oure Mother that it caÌ„ not be required of God oure Father And this moued alwaies the Church of God diligeÌ„tly to prouide of her teÌ„der mercy towarde her louing Children that they should neuer departe oute of this life in any det of penaÌ„ce knowing well that the residews not satisfied here should be required at their haÌ„des afore God in the next life And therfore though many yeares of penance wer prescribed to al suche as did notorious crimes yet ther was made euer lightly a prouiso that at the houre of theire extremity they should haue peace and pardon and the Churches blessing in the holy sacrament and so depart free from bonde of the Churches discipline and as farre as in her laye might be also discharged of the temporall scourge in the next life as no doubt they were if there remayned no other impediment in them selues So doth Nice Councel moste mercifully prouide Can. 12. lib. 3. Epist 17 and so doth Cyprian and other fathers of the primitiue Church that sawe in their highe wisdom the temporall paine to come muche to hang on the parties satisfactioÌ„ and the bond of the Churches enioyned penaunce And euen at this daye prouision is also made that no penance be giuen but vpon condition of his recouerie to any man that lyeth at the extremitie of death least he should depart hence Epist 180 Ligatus bound as S. Augustine termeth it wherby the debt of his eioyned satisfaction might be required in Purgatorie And nothing in the world proueth more the Churches doctrine of Purgatorie and Pardons then doth the continual coÌ„corde and most agreable practise of these holy actes of binding and loosing iustly vsed in her gouernment How the practise of pardons of these late hundreth yeares differeth from the vsage of the primitiue Church and in what sense suche greate numbers of yeares and dayes be remitted by the Popes pardons The eigth Chapter BVT here we must note some diuersitie in giuing Pardons preuenting Purgatorie paines betwixt the primitiue Church of olde oures of these latter hundreth yeares which did moste iustly rise vpon the alteration of mens maners and state of thinges For in the primitiue Church the enioyned penance was so large for euery mortal crime that it might seme very answerable to the nature of the fault And doubtles it maye not otherwise be thought but the spirite of God did limitate satisfactioÌ„ by the Canons as agreable in all pointes to the debt of sinnes forgiuen which God required for answer of his iustice And therefore when they gaue a Pardon of the enioyned penaunce there could be no great doubt but the penitent being in zeale and deuotion qualified thervnto was therwith fully pardoned of Purgatorie the bonde of al paines to come in the next life But now of dayes when penaunce and large satisfaction oure nature declining euer to the woorse and deuotioÌ„ continually decaying is not enioyned according to the olde Canons and but a smal signe thereof remaining only in secret satisfactioÌ„ which is not of it selfe in this exceding flow of sinne ani thing agreable to the faultes committed in this case to remitte onely the enioyned penance were not enough commonly to preuent Purgatorie paynes or to discharge the penitent of all satisfactorie correctioÌ„ to come Wherby the Châ—rch by instigation of Gods spirite dealeth so much more mercifully now theÌ„ before because the people had neuer so muche neede to hang on pardon as wheÌ„ their sinnes be greatest and their recompeÌ„se least Neuer the lesse suche is the frowardnes of oure time that they had rather take away penaunce contemptuously then haue it released by the power of God laufully For the great infirmitie of this world was this manifould remission vsed yet the meeknes of the Church which by the motioÌ„ of God she applieth her selfe vnto for the distresse of these dayes and for the sinners sake is yet most of sinners now commonly conteÌ„ned of very many that haue ful great need therof as mere folly laughed at Yet the Church for her childrens relief bestoweth mercy still and a great deale lesse it is to offend on that side then the other as no doubt the holy Ghost guiding her affares she standeth vpright on both sides She seing therefore that the remission of the enioyned penance coulde not discharge vs of the bonde of transitorie payn to come being sure that it is nolesse lawful to remitte the paynes due by the CanoÌ„s as enioyned effectually by the CanoÌ„s she giueth now pardoÌ„s not onely de iniunctis poenitentijs but also de iniungendis of suche penaunce as by the nature of the faulte before God or by the decrees of Councells should or had wont to be enioyned For ther is no maÌ„ that hath in penaunce prescribed either of fasting or praying or suche like a thousand or moe yeares And yet it is knowen that many suche pardons are and haue bene giuen long Neither coulde the debt of Purgatorie wholly be discharged now as it was of olde by the pardoÌ„s of the primitiue Church in which onely ther was remissioÌ„ of the penance appointed because al penance thought nedefull was then appointed except ther were releasing also sometimes of all the penaunce or a great peece of the penaunce that should by lawe and reason haue bene enioyned Hovv the great number of

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 cÃ¹m 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 theÌ„ 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 froÌ„ 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 theÌ„ 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 persoÌ„s 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 coÌ„temners of this holy function in the right vse thereof ConciliuÌ„ 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 functioÌ„ 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 doeÌ„ 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 meÌ„ is most certeÌ„ly agreed vpon but such as may styrre vppe maÌ„s 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 bullâ— condem Luth. Mary whether the Indulgencies take place so often vpon the deade as vpon the liue that is not

in earth whiche both he and his eternall Father with the holy Spirit of them both do woorke by their own one equal authority in heauen euerlastinglie And though God hath euer sithens mans fall God hath euer vsed mans ministeri in reconciliation vsed the meanes and seruice of man to his restore againe and to â—he reliefe of his lackes and therefore â—ath geuen authoritie by his holy Spiâ—ite and vnction to diuerse of the â—lde Lawe to offer sacrifice praie and procure remission to the people of all â—heir offenses and no lesse as occaâ—ion serued and the matter required â—o correct their misdeedes by iudgemente and iurisdiction geauen vnto them for which soueraigne calling thei were called the annointed of God an external ceremonie of anoyling being solemnly annexed therevnto yet our Lord and maister whether you coÌ„sider his high priesthode by which in most ample maner through commission receiued he may procure our pardon or his calling to be the head of the church by which he ruleth and keepeth all the body in due subiection and order or his ministerie of preaching whereby farre aboue al the prophets and preachers of the old law he openeth to his flock the Church the secret mysteries of Gods truth Christ I saie in al these respectes being man is yet much more abundantly blessed and annointed without comparison Psal 44. aboue all his fellovves and coparteners as the holy Prophet Dauid doth testifie VpoÌ„ whose words touching that matter S. Hilarie writeth thus De Trinit 10. Vnxit te Deus Deus tuus oleo exultationis prae participibus tuis non secundum sacramentuÌ„ aliud quÃ m secuÌ„duÌ„ dispensationeÌ„ assumpti corporis Vnctio eniÌ„ illa noÌ„ beatae illi incorruptae in natura dei maneÌ„ti natiuitati ê“fecit sed sanctificationi hoiÌ„s assumpti Namet in Actis ait Petrê° vnxit illuÌ„ Deus in spiritu sancto virtute Thus he meaneth in English God euen thy God hath anointed thee with the oyl of ioy far aboue thy coparteners not in any other meaning but according to the dispensatioÌ„ of a body receiued For that vnction could not be beneficial to the holy vnspotted and euerlasting natiuitie in the nature of his Godhead but only it was agreable to the mysterie of his manhod and flesh assumpted in his temporall natiuitie whereof S. Peter speaketh in the Acts that God hath annointed him in the holy Ghost and in power The holie Father also S. Cyril agreâ—th herevnto De recta fide ad Reginas confessing that al this honour power and authoritie which the Prophets haue signified so long before â—y the annoynting of the sonne of God â—ame vnto Christ in consideratioÌ„ of his manhode thus he saith QuÃ²d vnctio sit â—ecundum humanitatem nemo qui rectÃ¨ sapere â—â—let dubitabit quia absque omni controuersia â—inus Ã maiore benedicitur That the anâ—ointing of Christ shoulde be meant of his humanitie no man doubteth that is of any right vnderstanding For without al controuersie the inferiour and lesse euer receiueth blessing of the superiour and greater There can be no question then but al soueraignty and supreame iurisdiction which he exercised ouer the Church being his body and spouse in that respect that he was either Priest and Bisshop of our soules 1. Pet. 2. as S. Peter calleth him or els as he was our head and pastour it is certen that al this came vnto him by his Fathers sending and the vnction of the holy Ghost and the benediction of the holy Trinitie to which he was inferiour according to his manhode If thou doubt of this Priesthode in this case heare Theodoretus Christus autem quod ad humanitatem quidem attinet Dialog 1. Sacerdos appellatus est non aliam autem hostiam quÃ m suuÌ„ corpus obtulit Christ saith he touching his humanity was called a Priest and he offered no other hoste but his owne bodie But we maie haue more forcible testimony herof in S. Paule him selfe who in sundrie other places that are knowen Heb. 5. 9. professeth euery Bisshop to be elected aÌ„d chosen out amoÌ„g an number of men to offer sacrifice for sinne And that he is made the supreame gouernoure and heade of the Churche in his humanitie yea and in respecte thereof is appointed to be the high minister of God the Father in pardoning or iudging the worlde it is an assured ground of our faith approued not onely by the consente of all Doctours but also by the Scriptures euerie where protesting that al power in heauen and earth is geuen to Christ in so muche that the Apostle calleth him the man Act. 7. in quo viro statuit iudicare orbem terrarum In which or by which appointed man he will iudge the world Al these things though they may seme to the simple to be farre from the matter yet they be both neare our purpose and necessarie to be laied vppe in memorie for the further establisshing of our faith in the Article proposed and diuerse other profitable pointes of Christian beliefe nowe impugned For as the due coÌ„sideration of Christes authoritie and excellent office touching his manhod wil helpe vp the decayed honour and iurisdictioÌ„ that the guides of Gods Churche by the right of his high calling doe iustlie chalenge so it shal represse the boldnesse of certaine miscreants of this age who to further their sundrie euil entents and detestable doctrines haue dishonoured Christes dignitie touching his incarnation and office of his redemption exceding much both in him self and in the persons of his Priestes and substitutes Some of them fearing as I take it least the honour and office of Christes Priesthod might by participation descend to the Apostles and Priests of the Church letted not to hold that Christ was his Fathers Priest according to his diuine nature of which blasphemie Iohn Caluin was iustly noted Vide Oricouij Chimer wherin the wicked man whiles he went about to disgrace the dignitie of mortall men became exceding iniurious to the second person in Trinitie One other of that schole and of his own neast denied that Christ in his manhode should â—udge the world least there might seme â—o be some force of punishment and corâ—ection of wickednes practised by maÌ„s ministery in this life for the resemblaÌ„ce of Christes iudgement to come And so â—aught one Richerus of a Carmelite a Caluinist Vide Villegag contra articulos Caluini Ita Hartop MoÌ„hem alij Heb. 7. Other denie Christ being now in heauen to make prayer for vs â—ccording to his manhode because it â—endeth towardes the intercession of Saints though S. Paule in expresse wordes recordeth of him QuÃ²d saluaâ—e in perpetuum potest accedens ad Deum persemetipsum semper viuens ad interpellandum â—ro nobis That for euer he is of power to geue saluation hauing accesse to God by him self and alwaies liuing to make intercession for vs. Yea most of the Sacramentaries

sinnes which was giuen to the Apostles was not bestowed on theÌ„ in respect of their priuate persons but as they were publike officers and that therefore the like authoritie is common by Christes graunt to all priestes of Christes Church who in this matter are the Apostles successours The fifth Chap. IF I had here to doe onelie with the learned it were enough that is alreadie proued for the power and preeminence giuen to the Apostles in remission of sinnes thereupon to ground most assuredly the like right in the same cause to perteine to all Bishoppes and priestes of Christes Churche But we studie to helpe suche as can not by this so farre consider that the power giuen to his Apostles or to any of them is one eternall power not ceasing in their persons An ignorante reason of the simple manteined by heretiques agaynst priesthod but during in their succession to the worldes ende For I haue my selfe mette with many suthe as coulde be coÌ„tent as they said to acknowledge vpon so playne scripture the singular priuilege giuen to the Apostles and therupon if thei might haue had av Apostle they would not haue sticked to haue made their confession and sute to him for the remission of theire sinnes but because I had not the like woordes of Christe spoken to all priestes particularlye they thought it was no reason that any such chaleng shoulde be made for theÌ„ nor any suche charge to be giueÌ„ to others to confesse their sinnes vnto them This simplicitie of the common sorte or rather this rude frowardnesse risinge vpon contempt and disobedience to Gods Churche is mainteyned euen of the more learned sorte who haue charged them selues in all behauiour to be so populare and so plausible that euen against knowen order of thinges they will draw backe from the light of trueth with the common rude and vnlearned reasons of the people For Iohn Caluin Caluin a man borne to seditioÌ„ the Churches calamitie mainteineth the madnesse of the multitude by this reason The Apostles saith he had the holy Ghost wherof our priestes haue no vvarrant But enquire of them whether they haue the holy Ghost if they sae yea demaunde of them further whether the holy Ghost maye erre if thei confesse that the holy Ghost can not erre then they proue them selues not to haue the holie Ghoste because it is well seen that they may erre and doe erre both in loosing binding manie otherwise then Goddes sentence will alowe But briefly to satisfie all sides in this case I shall declare the like power to be left by Christes meaning to all Bishopes priestes no lesse then to the Apostles them selues to whome Christ then presently spake that both the peoples lacke of vnderstanding may be corrected the false and craftie conueiance of their captaine may be to his shame and the Diuels plainely disclosed First this is playn that what so euer Christe after his resurrection or before did institute for the coÌ„moditie of the people weale of the whole Churche The povver geuen to the Apostles ceassed not by their death but coÌ„tinueth still in the Church that did not decay in the persons of them to whome Christ presently spake the wordes for elles all sacramentes had ben ended and all gouernement ceassed at the death of them to whome in person the charge was first geuen by Christe For example Christ in his institutioÌ„ of the holy Sacrament of the aultar spake onely to his twelue and to those present persons he onely sayd presently hoc facite 1. Cor. 11. doe this yet in their persons the Church was so instructed and all priestes so authorized that the same some raigne worcke hath vpon that warrant ben truely practised of the Church and by vayne imitation folowed by thier Aduersaries euen till this daye And in deede the verie woordes of the institution did importe no lesse for it is sayde Mortem Domini annunciabitis donec veniat You shall sette forth Christes death till his comming whiche coulde not be if the ministerie had decayed with their persons to whome Christ spake So the charge both of preaching and baptising was geuen to a fewe chosen men then present but that all the worlde might perceiue that of his wisdom and carefull prouidence the charge and authoritie perteined to the gouernours of the Church for euer no lesse theÌ„ to them whom he then called to that function he added I wil be with you to the ende of the worlde Meaning that they should exercise that office in his name and assistance to the day of iudgment Math. vlt Which in theyr own persons was not true but in their successours And for this cause it is no doubt but what authoritie so euer Peter had alone aboue the residewe of his felowe Apostles that the same is by all reason to be deriued from him to al his successours and that caused Chrysostome to saye that Christe shedde his blood to winne the sheepe which he committed to Peter and his sucessours to feed where Christ in person presentlie spake but to Peter alone yet because he knewe the like gouernement was both necessary after Peters death as well as in his time and no lesse by Christes appointment to be continued in the Church after as before the Doctours doubted not to enlarge Christes woorde vttered to Peter alone to all them that succeeded in the same roome Vpon these most strong grouÌ„ds euerie man plainly may argue the like power yet to be in the Churche of God in euery case euen as Christ did institute at the beginning Reasons for the continuance of the ministerie of Priests when he gaue the Charge to the Apostles first For looke what forme of gouernement and order of the Churche was thought vnto his wisdome to be best then the same must needs be best now I speake for the substance of things for by diuersities of time and person some alteration may rise in the circumstances therfore if it were good at that time that one should be the general Vicare of Christ and pastour of al the sheepe for which he shed his blessed bloud it is good yet also if some had authoritie then to consecrate Christes bodie some haue the same power till this time if some then must needes baptise and preache other some must nowe also doe the same finallie if certaine then had commission by Christe and the holie Ghoste geuen them to remitte sinnes and therewith power by his woorde both to pardon and punnish to bind and to loose it must by force of the foresaid argument necessarily be induced that some at this daie must haue the like office For els Christ could not continue the same power and offices in the Churche which he for the Churches sake did first institute and which he compted of his heauenlie wisdome moste necessarie for the Churches gouernment Christ mainteineth all the functions by him instituted eueÌ„ til this daâ— in his Church But

Churche hath an other kind of remission whiche Epiphanius calleth poenitentiam post poenitentiam But of these two more shal be said anon After this sorte Lib. 4. de Sap. ca. 30 doth Lactantius ascribe to the true Churche confession penance and profitable healing of our wounds and suche sores as be founde in our soules By al which euery man may conceiue casely that this honour and commission of priesthod for the remissioÌ„ of our sinnes did not decay with the Apostles appointed by Christe nor shal cease till Christes coÌ„ming to iudge the worlde But he that listeth to see in what office and by whom she holdeth this singular honour of remission of sinnes he shal find not onelie the Apostles who were called by Christ but al other Bishoppes also that succeede them in the Churche to be her ministers herein Gregorius wherof let him read the xxvj Homelie of S. Gregorie perteininge almoste wholy to that purpose I will repeat a few wordes onely out of it committing the rest to the diligence of the Reader Libet intueri saith he illi Discipuli ad tanta ouer a humilitatis vocati ad quantuÌ„ culmen gloriae sint perducti Ecce non solÃ¹m de semetipsis securi fiunt sed etiam alienae obligationis relaxationis potestatem accipiunt principatumque superni iudicij sortiuntur vt vice Dei quibusdam peccata retineant quibusdam relaxent Ecce qui districtum iudicium Dei metuunt animarum iudices siunt et alios damnant vel liberant qui semet ipsos damnari metuebant Horum profecto nunc in Ecclesia Dei Episcopi locum tenent ligandi atque soluendi authoritatem sumunt Grandis honor sed graue pondus est istud honoris It is my meaning nowe to beholde to what marueilouse honour the Disciples of Christe be exalted whiche before were called in their base state to great burden and troubles For nowe they be not onelie in assurance of their owne state but they haue obteined power of binding and releasing other and the verie soueraigntie of heauenlie iudgemente that in Goddes owne steede they may some mans sinnes release and other offences reteine Loe those that once feared the straict sentence of Goddes owne iudgemente are made the iudges of other mens soules to coÌ„demne or deliuer where they list Bishops are in the roomes of the Apostles that before doubted of them selues And nowe truâ—lie in these mens roomes are the Bishoppes of Goddes Church and receiue the authoritie of binding and loosing and their owne state of regimente High surely is their Chair but greater is their charge S. Gregorie said so farre But Sainct Augustine shall make vppe this matter with woordes of suche weight that I trust euerie man shall see the trueth and almost feele the grossenesse of falsehoode thereby He writeth thus vppon this verse of the Psalme Eructauit Psal 44. The Catholike Churche hath continual successioÌ„ in lauful ministerie whiche is the xliiij in number with him Pro patribus â—uis nati sunt tibi filij constitues eos Principes super omnem terram In place of thy Parentes thou hast children born thee them thou mayest make the Princes of the vvhole earth The Apostles did begette thee they were sente them selues they preached in their owne persons and finallie they were thy Fathers But could they alwayes corporally abide here And though one of them saied Phil. 1. I would gladly be dissolued and be with Christ yet for your sake I couÌ„ted it more necessarie to tarie in flesh Thus he said But how long coulde his life last He might not remaine til this daie muche lesse for the time to come What then is the Church desolate after the departure of her parents God forbid In steed of thy parentes thou hast sonnes saith the text What is that to say Marie the Apostles sent by Christ are as Fathers and for them God hath raised vp childern or sonnes which be the holy Bishops of the world For at this day the Bishoppes that be throughout al Christendome how rose thei to that roome The Church calleth them Fathers and yet shee did begette them and shee placed them in the roome of their Fathers Non ergo te putes desertam quia non vides Petrum quÃ²d non vides Paulum quÃ²d non vides illos per quos nata es de prole tua tibi creuit paeternitas pro patribus tuis nati sunt tibi filij constitues eos principes super omnem terram Doe not therfore thinke thy selfe desolate because thou seest not Peter because thou hast not Paul â˜œ because thou hast them not nowe present by whome thou wast borne of thy owne issue Fatherhode is growen to thee and for thy Fathers thou hast brought foorth sonnes them shalt thou make the rulers ouer al the earth Thus muche out of S. Augustine By whom you may perceiue the great prouidence of God that euerlastingly vpholdeth the ordinance of his Sonne Christ Iesus as wel now by the children borne from time to time in the Churches lappe as bâ—fore in the spring of our faith by the Apostles sent and appointed in person by Christ him selfe And here you must note Note that not only Bishops who succeede the Apostles in al kind of power and regiment but also all other inferiour Priestes to be compted with them as successours in ministring diuerse sacramentes as baptisme penance the reuerend SacrameÌ„t of the Aultar and suche like but looke what power either Apostle or Bishop hath in remission of sinnes in consecrating Christes body in baptising the same hath the whole order of holy priesthod by the right of their order may practise the same vpoÌ„ such as be subiect vnto them in al cases not exempted for reasonable causes by such as haue further iurisdictioÌ„ ouer the people Whereof I will not now talk particularly the lerned of the order know the limits of their charge coÌ„mission better then I caÌ„ instruct theÌ„ the simpler sort must seek for knowledge of their duty by the holy Canons of CouÌ„cels decrees of Bishops made for that purpose I can not now staÌ„d theron meaning at this present only to defend the holy Order chaleÌ„ge for it such right as the scripture and Christes own word geueth which in this coÌ„tempt of vertue and religioÌ„ is most necessary for al men to consider Therfore vpon our large discours for this last point I now deducte the particulars to this summe which may staÌ„d for a certaine mark as wel for the good to discern the truth as for the Aduersaries to shoote at whiles they liue Al power euery iurisdiction or right of Christes church remaineth as amply in as ful force streÌ„gth at this day shal til the worlds end so continue as they were by Christ grauÌ„ted first in the persoÌ„s of the Apostles or other instituted But the power of remissioÌ„ of sinnes was geueÌ„ proprely in expresse termes to the

Apostles Ergo the same remaineth stil in Gods church WhervpoÌ„ it is clear that the Priests at this day haue as ful power to forgeue sins as the Apostles had And this ArgumeÌ„t of the coÌ„tinuance of al offices rights of the Churche is the most plainest rediest way not only to help our cause now takeÌ„ in haÌ„d but vtterly to improue al false doctrines detestable practises of heretikes A certain truth to ouercom falsehod by For thei must here be examined diligeÌ„tly what coÌ„mon welth that is or what church that is in which Christ doth preserue the gouernmeÌ„t geueÌ„ to the Apostles Where it is that the power not only of making but also of practising al Sacraments hath coÌ„tinued stil What company of ChristiaÌ„ people that is wherin the Apostles Doctors preachers ministers through the perpetual assistaÌ„ce of Gods Spirit be continued for the building vp of Christes bodie which is the number of faithful people What Church that is whiche bringeth foorth from time to time sonnes to occupie the roomes of their fathers before them It is not good Reader the pelting pack of Protestants It is not I say and they know it is not their petie congregations that hath till this daie continued the succession of Bishops by whom the world as S. Augustin saith is ruled as by the Apostles and firste Fathers of our Religion Surely our Mother the Churche hath ben long baren if for her Fathers the Apostles who died so long since shee neuer brought foorth children til now to occupie their roomes and great lack of rulers if shee haue made her only contemners to be her owne gouernours No no these fellowes hold not by her but they hold against her Esai 1. Heretiques vsurp vnlaufully Catholiques roomes these sitte in no seat Apostolike but they by all force dishonour the seat Apostolike these are not they qui pro patribus nati sunt tibi filij but these are the sonnes quos enutriuisti genuisti ipsi spreuerunt te If you ask of these men how they holde they seeke no Fathers after whome they maye rightly rule they seke no large rew of predecessours in whose places they may sit they aske no counsel of Gods Church by whose calling they should gouerne but they make a long discourse of statutes and teÌ„poral lawes to couer their ambitious vsurpatioÌ„ that in greate lacke of Christes calling their vniuste honour may be approued by mans fauoure Therby let them holde their teÌ„poral dignities their landes their lyuelyhodes their wiues also if they can obteine so much at the common wealthes handes but their spiritual functions their ministering of sacraments their gouernaunce of oure soules and what elles so euer they vsurpe without the warrant of Goddes Church the longer they exercise them the farther they be from saluation and the nerer to eternall woe miserie But to come to our purpose it is our Church Catholike in which all holy functions haue bene practised after Christes institution euer since his AsceÌ„sion vp to heaueÌ„ And therfore this principal power of remitting and reteining sinnes muste needes be continued in the Church by her ministers and priestes as it was begonne in the Apostles before An answer to suche as deny this power to passe from the Apostles to all other priestes because many of them being euel men may be thought not to haue the holy Ghost whereby they should effectually remit sinnes The Sixth Chap. AND to Caluin or other of his secte that require the like vertue force of the holy Ghostes assistaunce in al men that take vpon them to remitte sinnes as was giuen to the Apostles who firste receiued that power I aunswer that the same gifte of the holy Ghoste is yet in the ministers of the same Sacrament no lesse then in the Apostles For thoughe they had more plentiful sanctification whereby they were in all their life more holie and more vertuous then lightly any other eyther priestes or lay men were after them yet the giftes of the holy Ghost touching the ministerie and seruice of Goddes Church which were not so muche geueÌ„ them for their owne sakes as for the vse of the common wealth and for the right of practising certayne holy functions requisite for the peoples sanctification as they were imployed vpon them so they were also giuen to diuers that were neyther good nor vertuous and therfore lacked that which properly is that grace of the holy Ghost that is called of our schoole men gratia gratum facieÌ„s such a grace as maketh man acceptable to God Therefore the holy Ghost breathed vpon the Apostles then by Christ and giuen yet to priestes in their ordering by Bishopes is a gifte of God and a grace of the holy Ghost not whereby euery man is made vertuous Grace geueÌ„ in the sacrameÌ„t of Order vvhat ye ys or conning or happy before God but it is a gifte onely of God whereby man is called aboue his owne nature and dignitie to haue power and authoritie to doo and exercise any function in Goddes Church to the spiritual benefite of the people which is not onely not alwayes ioyned to vertue and holy knowledge but is ful often by calling due to them which are most wicked persons without any impaire of their authoritie And these kind of giftes and graces of the holy Ghost be called graâ—iae gratis datae certayne giftes giuen to men for no desertes of their persons but freely for the vse of other men to whome they be beneficial euen there where they be hurteful to the bestowers In which sense S. Paul numbreth a greate sorte the fourth to the Ephesians Eph. 4. Cap. 12. and the first Epistle to the Corinthians and he calleth theÌ„ not onely the graces of the spirite but also the diuisioÌ„s of functions and ministratioÌ„s as the gifte of working miracles the gifte of tunges the gift of prophecieÌ„g the gifte of preaching and so furth all which being the giftes and graces of the spirit for the Churches edifiyng Cap. 2. and of S. Peter being called the holy Ghost in the Actes yet they were giuen to euil men often as well as to good without al impairing of Goddes honour yea with the greate encrease of Goddes glory that euen by the wicked is able to woorke his wil and holy purpose for the benifite of his elect And in this sense the spirite of God breathed vpon the Apostles was a gift of the holy Ghost whereby man should remitte by lauful power of God the sinnes of the people Whervpon Theophilact sayeth that In 20. Cap. IoaÌ„ potestatem quandam donum spirituale dedit Apostolis vt remittant peccata ostendens quod genus spiritualium donorum eis dederit inquit quorum remiseritis peccata remittuntur eis that is to say Christ gaue to his Apostles a certayne povver and spirituall gift vvherby they might remitte sinnes For he shevved what power of the spirite it was that he breathed on them when he

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„ verÃ² 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

of Gods prouidence that driueth Heretikes to disdaine destroy and dissanul the graces and manifolde giftes of Christes Churche that impugning them where the very right of such holy actes do lie they may plainly confesse and to their shame acknowledge that they haue none such them selues nor caÌ„ by Gods warrant chalenge any such giftes whiche with al their might they would wholy if they could together with Gods spirite and Churche extinguish Alas into what misery hath this forsakeÌ„ flock wilfully cast them selues and their adherentes whiche can forsake Gods house vbi mandauit Dominus benedictionem vpon vvhiche God hath bestovved his blessing The nevve congregatioÌ„ is barrain of al Gods giftes and abide there where by their owne confession there is no Priesthode no Penance no host no sacrifice no remission where they can let of sinnes no grace in Sacramentes nor no gift of the holy Ghost Al other heresies lightly by force of the Fathers doctrine and iudgement lost either their Priesthod because thei had no way out of the Churche to make Priests Aduersus Luciferianos as S. Hierome writeth of Hilarie the Deacon or els the vse function of Priesthode by reason the works of God can not be orderlie nor benificially vsed out of the house of God and yet they euer claimed to them selues not onely the order but for moste part all other functions that by Christe and his Churche were annexed to that order but ours wherein they passe all their forefathers in a maner willingly giue ouer the whole profession freely without compulsioÌ„ deny them selues with Nouatus to be Priestes denie to sacrifice denie to enioyne penance denie to geue the holy Ghoste either by imposition of handes or by Chrisme Protestants do of them selâ—es renounce the right of al holy actions of Christian religion or by any other solemne right of Goddes Church To be short take nothing froÌ„ these fellowes that belongeth to Christianitie for they wil geue al ouer them selues But briefly to conclude vppe the answere to their reason founded vppon Nouatus his principle touching Gods honour thus I say That neuer derogateth to Gods honour which is agreable to Gods ordinance but that Priests should remitte sinnes is the ordinance of god as is declared therefore the vse thereof doth not derogate any whit to gods honour Againe as great works and as propre to god as remission of sinnes was practised by the Apostles yet is vsed by the Bishoppes of holie Church without al dishonour of God geuing the holy ghost and gods grace by laying on of handes Ergo Remission of sinnes may be also practised of Priests without al iniurie to god his onely right therein For further prouf of the foresaid matter it is declared that neither Christe nor his euerlasting Father nor the holie Ghost doe giue ouer vnto man or resigne the power of remission or anie other holie function of the Churche but doe themselues coÌ„tinually worke al those graces by mans ministerie and seruice The eighth Chap. FVrthermore wee muste here consider that what woorke so euer God appointeth man to exercise in his Churche either in remission of sinnes or giuing grace of Gods Spirit or what other holy actioÌ„ so euer may in his name be don for the benefite of the people by the ministery and seruice of man either by the meanes and meditation of anye other instrumental cause No man doth succeed God in anie diuine function we must learne that in these workes so wrought either by maÌ„ or through other creatures God doth not resigne his right to the waies and and woorkers thereof and giue ouer the whole title that is due to himself in the said diuine actes For then in deed mans practise should derogat to Gods power and he should as it were succeed God in the right of his propre power and euerlasting inheritance which only to surmise as Heretikes doe were mere foly Christ is by euerlasting right made the head of the Church Christ resigned his room but not his right and he resigneth not this office to any mortal man For if he did then the partie that should by his grauÌ„t occupie for a season the same dignitie were his successour should hold in like right the same office as he did before But that notwithstanding he hath made his substitute vicegerent by whom in his corporal absence he ruleth now the Church as he did before in his owne person not geuing ouer his preheminence and supream power therein but nowe practising that by an other whiche afore he exercised him selfe in his own person It had ben a great derogation to Christ that Peter should haue bene Christes heir and successour for then Christ had lost the perpetuitie an other man gouerning after him in like right and preheminence as he had before But for Peter to rule the Church vnder him in his steed as by his euerlasting right with coÌ„mission from him that holdeth that soueraigntie for euer by whome so euer the Church shal be ruled til the worlds end in earth this I saie is no derogation to God nor his Sonne Christ Iesus at al but it muche proueth that Christe accordinge to his manhoode is the heade of the Churche for euer because by man in earth he ruleth the same til his comming againe the which man though he be his Vicar and Vicegerent yet he is not his Successour Psal 44. S. Augustin did trimly allude to the vse of the old Law coÌ„paring the ministers of Gods Church to the yonger brethern who were charged to marie the elder brothers wife wheÌ„ he died without isshue in whose name they did practise the worke of mariage therfore could not cal their childreÌ„ by their own names but by the name of their elder brethreÌ„ For as thei raised seed to their brother for their brothers honour so the Priests that haue taken vppon them as it were in mariage to gouern Christ his Church to bring foorth childreÌ„ not in their own names but in the name of their elder brother her departed husband As when they bring foorth children in Baptisme as through the wombe of the Church they bring them not foorth as for them selues in their own names but in the name of Iesus Christ being thâ—ir elder brother euen so it is in remission of sinnes also in whiche case Christ resigneth not his authoritie Yet the Protestantes briÌ„g forth in their seuerall congregations children not for Christ but for Caluin caluinists and for Lâ—ther LutheraÌ„s as though he lacked that power him selfe but practiseth that mightie woorke by the ministerie of man whiche before he excercised in his own person And as the baptising not in the name of Peter nor Paule nor Apollo but in the name of Christ the first husbande of the Church after whome the Children be called Christians not Petrians or Paulians doth muche sette foorth the honour of the eldest spouse so it proueth

Quem mortalia crimina post Baptismum commissa premunt hortor prius publica poenitentia satisfacere ita sacerâ—otis iudicio reconciliatum communioni sociari si vult non ad iudicium condemnationem sui Eucharistiam percipere sed secreta satisfactione solui mortalia crimina non negamus I exhorte euery man saieth this holy doctour that is burdened after his baptisme with mortall sinne to satisfie for the same by publike penaunce and to be reconciled by the priestes iudgement and to be restored to the communion of Sainctes if he meane to receiue the holy Sacrament not to his iudgement and condemnation And I deny not in this case but deadly sinnes may be remitted by secrette satisfaction Thus he By whose woordes you see in what a damnable state moste men now of dayes stand seeing that who so euer receiueth the Sacrament of Christes body and bloud besore he be reconciled by a priestes sentence and assoiled of his sinnes he doth receiue it to his euerlasting damnatioÌ„ Vnto whose iudgemeÌ„t I ioyne S. CypriaÌ„ in this same matter complaining very earnestly vpon certayne Conuersies in his dayes that would aduenture vpon Christes body and bloude Serm. de lapsis aute exomologesim factam criminis ante purgatam conscientiam sacrificio manu sacerdotis Besore their sinnes be confessed and their coÌ„sciences purged by sacrifice and the Priestes hande Al these thinges might be at large declared and confirmed further by the iudgemeÌ„t of most auncient Fathers but because I haue bene very long and enough already may seme to be sayde for suche as by reason wil be satisfied and a great deale more then any Protestant wil aunswer vnto and also the scriptures theÌ„ selues giuing the priest so plainl power of binding and reteining as weâ— as of remitting and loosing will doo more with these that haue charged them selues with the belief of nothing that is not in expresse writing of Gods woord then the vniforme consent of al ages and the moste notable persons in the same In respect of their humour therfore I wil not say much more for this pointe then I haue sayed onely my meaning now is for the Catholiques comforte to repete a fewe suche euident sentences out of most authentique authors by whom we may take a taste not onely of their meaninges which is much for the matter but especially of the Churches practise in al ages most couÌ„tries christened since the Apostles time which I accoÌ„pt the most surest way to touche and trye trueth by that by the example of al our forefathers euery man may willingly learne to submit him selfe to the senteÌ„ce of suche as God hath made the iudges of his soule and sinnes That confession hath euer bene vsed of al mortal sinnes in al couÌ„tries and ages since â—hristes time it is proued by the witnesse of moste learned fathers with an aunswer to suche thinges as oute of the fathers be sometimes obiected to the contrarie The eleuenth Chap. I am the longer in this approued trueth because I remember what S. Chrisostom saieth Dâ— sacerli 2. And I see by these dayes that it is very true which he writeth Multa arte opus esse vt qui laborant Christiani vltrÃ² sibiipsis persuadeant sacerdotum curationibus sese submittere That it is a pointe of highe wisdom and conning to bring to passe that Christian men which are sicke in soule would persuade them selues to submitte in all causes them selues to the priestes curing For in deede in Nectarius his predecessours dayes ther was suche an offence arose to the simple sorte and such a Trageady in Constantinople Church by the noughty facte of a Deacon there An aunsvver to a certaine storie alleaged by the aduersaries against CoÌ„fession that their Bishoppe was gladde to make the state of penaunce whiche then was often publiste euen for priuate sinnes to be a great deale more free then before Whervppon the people tooke occasion of suche liberty and licentious life that when their common Penitenciarie by the commandement of Nectarius was remoued they were exceding loath to confesse or doo iuste Penaunce for their sinnes att all Thughe that good man condescending to the peoples weakenes ment neuer to take away that whole order wherein he had no authority because it is no politike prouision but Christes institution but onely that the penaunce should not be publike except the party listed of those sinnes which were to the saied Penitenciarie confessed in secrette Which facte of his thoughe perchaunce it was necessary for that tyme yet it was not allowed of the Writers of the same History Lib. 9. ca. 35 tripar histor as a thing sayeth Sozomenus that broughte muche dissolute life and alteration of the peoples manners in to the Churche Yet oure aduersaries are in such distresse for the maintenaunce of their contrary assertion against holie Confession that they be not ashamed to alleadge this mans doubtfull example Whiche if it were good and to be folowed yet made yt nothing against priuate shrifte which they call nowe auricular confession or if it did make againste the whole Sacrament euery way ministered yet it coulde not of reason be folowed being but one Bishoppes compelled acte and that disalowed euen of the reporters them selues and proued to be euel by the practise of all Churches christened to the contrary And sure it is that S. Chrysostome who succeded Nectarius had much a doo to bring the people made more licencious by the foresayd graunt to the distincte numbering of all their sinnes to the priest Sermon de paenit coÌ„fess againe which he knewe to be necessary by Christes institution and therefore in exhorting them to confession he speaketh much of bashfullnes which the people had in vttering their sinnes and of feare of vpbraiding of suche thinges as they had confessed to the priestes and of comming furth as it were to a publike stage to open their offences as the vse was in his predecessours dayes Of al which thinges and other impedimeÌ„tes of confession this doctor doth discharge the penitents by awarranting them that priuate confession which is made without witnesse and to him that shall no laye any thing confessed to theire chardge or open it to the worlde is enough thoughe the open order vsed before he counteth the more perfect and better wherin he saieth that Iob was not a shamed to confesse his faultes before the worlde muche lesse Christen men shoulde be abashed to open them selues to God not meaning so by confession made to God as thougâ—e he discharged them of opening their sinnes in the close consistorie of the priestes iudgment which he in deede did not but he meaneth Magister quaâ—to seÌ„tentiaruÌ„ as the Maister firste aunswered and other schole men of greate and exacte iudgement after him that in steede of publike confession made in the face of the Church secrette opening to the priest who occupieth there the seate of God and therefore would

doo alwayes haue done is founded most fast vpon this place of S. Matthew spokeÌ„ first and principally to S. Peter Cap. 16. â—â— Cap. 18. and theÌ„ to other Apostles vniuersally Now if any list be assured by the doctours interpretation that the woordes of our Sauiour of binding and loosing do directly giue power to the pastours of his Churche to punish the offenders and release their sentence of seueritie againe lett them read Ad AuxiliuÌ„ Epischopâ—â— S. Augustines 75. Epistle where they shall finde muche of this matter thus amogst other thinges spirit alis poena de qua scriptum est Quae ligaueritis in terra erunt ligata in coelo ipsas animas obligat The spirituall punishmeÌ„t wherof Christ spake wheÌ„ he sayde what so euer you binde in earth it shall be bounde in heauen doth fast binde the soules them selues And S. ChrisostoÌ„ disputing excellently vpon these woordes of binding or loosing compareth the iurisdictioÌ„ of Princes temporall vnto the spiritual power herein maketh this to excelle that as farre as heauen passeth the earth the soule in dignitie surmounteth the bodie If any king saith Chrysostom should giue vnto some subiect suche authoritie vnder him Lib. 3. de sacerdot that whom so euer he would he might cast into prison and againe release him when he list all men woulde accompte that subiect most happie But he that hath receiued not of an earthly Kinge but of God him selfe a power that passeth that other as farre as heauen is froÌ„ the earth and the soule excelleth the bodie I trow him euerie maÌ„ muste both wonder at and highly reuereÌ„ce Thus far said the Doctour acknowledging that as some by princes grauntes maye prison or pardoÌ„ the bodies so the priestes maye punishe mens soules loose or pardoÌ„ theÌ„ again For the proof whereof he applieth fitly both the woordes of Christ spokeÌ„ to S. Peter the like afterward to al the Apostles concerning binding and loosing Againe S. CypriaÌ„ other holy Bishopes of Affrike Epist 2. lib. 1. which had enioyned long penaunce to certaine that had fallen in time of persecutioÌ„ froÌ„ their faith for flattery or feare of the worlde and had thought not to haue giueÌ„ theÌ„ any Indulgence peace or pardoÌ„ for that theÌ„ they called dare pacem which we now terme to giue a pardon till the houre of death came Statueramus say they vt agereÌ„t diu plenaÌ„ poenitentiam we had veryly determined that they should haue doone out all their full enioyned penauÌ„ce but now vpon other great respectes we doo agree to giue peace or pardon to those that haue earnestlye done some penance alreadie and lameÌ„ted bitterly their former fall But mark wel here by what authoritie they chalenge this power what they doe chaleÌ„g They chaleÌ„g pardy power to giue penaunce to the offenders they claime by right the release therof Again they clerely take vpoÌ„ theÌ„ in consideration of the fault to enioyne what they list how long they list and vpoÌ„ like iust respect by their wisdoÌ„s to pardoÌ„ some peece of the same again either after death or els if good matter moue them long before But by what scripture doo they claim such iurisdictioÌ„ that they may giue discipline to offenders euen without the sacrameÌ„t of penance only by their iurisdictioÌ„ right of regimeÌ„t then by their only letters to giue theÌ„ in abseÌ„ce peace pardoÌ„ of their enioyned penaunce againe By vvhat scripture the Bishopes chalenge Iurisdiction S. Cyprian al his honorable felowes shall aunswer you in the same place for there they giue a reason of that their proper right Quia ipse permisit qui legeÌ„ dedit vt ligata in terris etiam in coelo ligata essent Solui autem possent illic qui hic prius in ecclesia soluerentur that is to saye he doth permit vs who made this law that what soeuer we bouÌ„de in earth shold be bounde in heauen and those thinges should be loosed in heaueÌ„ aboue which the Church her beneth releaseth before vvhat the pope forgeueth by pardons Let vs therefore be bold also to aunswere our Aduersaries with the said holie fathers if they aske vs by what right the Pope or Bishope doth giue pardoÌ„ or what it is that he doth forgiue by his pardoÌ„ let vs aunswer for theÌ„ for our Mother the Church that they pardon onely the penaunce enioyned or other paine due for greuous sinnes after they be remitted in the sacrameÌ„t of penance And that they maie so doo by good authoritie we alleage Christes owne woordes with the named holy Fathers what so euer you bind in earth it shal be bound in heauen and if you loose in it earth before it shal also be released in heauen But vpon this practise of Goddes Church I will charge them further hereafter And now to make vp this matter for the true meaning of the said text which we now proue to perteine to the establishing of the true title of giuing pardons I wil recite the saing of S. Clement him selfe in time the Apostles equal expert in their regimeÌ„t priuie to all their dooinges He liuely expresseth the dignitie of the chefe pastours power of their gouernmeÌ„t vnto which he applieth the power of binding loosing in suche sorte as we haue sayd But heare his owne woordes as Carolus Bouius hath translated them Cap. 11. li. 2. de coÌ„st O Episcope stude munditie operum excellere cognoscens locum tuum ac dignitatem tanquam locum Dei obtinens eÃ² quÃ²d praees omnibus Dominis Sacerdotibus Regibus Principibus patribus filijs magistris atque subditis simul omnibus sicque in ecclesia sede cum sermonem facies vt potestatem habeÌ„s iudicandi eos qui peccauerunt quoniam vobis Episcopis dictum est quodcunque ligaueritis super terram erit ligatuÌ„ in coelo quodcunque solueritis super terram erit solutum in coelo â—udica igitur o Episcope cum potestate tanquam Deus sed poenitentes recipe In Englishe O thou that arte a Bishope study endeuoure to excel other in the bewty of good workes in respect of thy place and dignity and consider thou sittest in Goddes owne roume being promoted aboue al Lordes Pristes Kings Princes parentes childreÌ„ masters seruaunts euery one The high state of Bishops Therefore so sit in the Church when thou doest speake as one that hath power to iudge al those that haue sinned For to you Bishoppes it was saide what so euer you binde in earth it shal be bound in heaueÌ„ and what so euer you shal loose in earth it shal be loosed in heauen Iudge then o Bishoppe with power maiesty as God but yet haue mercy on the penitent Thus saith S. Clement By whose woordes you may perceiue Gods right to be in a maner conferred vpon his ministers by the termes of binding and loosing not onely geueÌ„ for the remitting or reteining

sinnes in the sacrament of penaunce but also for the correcting or giuing pardon by supreame Iurisdiction oute of the sayde Sacrament Now then let Caluin or his auncieÌ„t Luter come furth and deny all spiritual Iurisdiction of holy Bishoppes couching temporal punishement or release of paines appointed for sinne let them writhe the plain place both of binding and loosing to the preaching of the Gospel as their fashion is rather then they woulde graunte this soueraignty to the Church of Christ lette them say Marci 1â— that Christ wheÌ„ he whipped out the vnlawful occupiers of merchandies in the teÌ„ple did nothing els but preach the Gospel let them hold that this was a sermoÌ„ not aÌ„ act of iurisdictioÌ„ Lucae 5. wheÌ„ he said to diuers thy sinnes be forgiueÌ„ thee or when he with power terror gaue to Iudas the sop Ioan. 13. by which it is thought that he excoÌ„municated him gaue him vp wholly to the deuel separated him froÌ„ the coÌ„pany of the Apostles froÌ„ his Church For theÌ„ the deuil eÌ„tred into him he weÌ„t out as the gospel saith But say maister Luther was this the power of preaching onely or an exercise of most highe Iurisdiction geuen him of his Father euerlasting as he wa the heade of the Church No no vaine felowes this is no preaching which you would haue onely to be the Churches property that you might being voyd of al other authority in Gods Church compare with his Apostles in youre prating because your glory amongst the people standeth on your glase tunges Cores had a tikling tung and Moyses tung was tied yet God gaue sentence on his seruaÌ„tes side reueÌ„ged the disobedience of the coÌ„trary No no I tel you if al the Bishopes priestes of the Christian worlde were as rude simple in their preaching as you think your selues eloqueÌ„t yet their onely IurisdictioÌ„ and Maiesty of their power assisted by Christ perpetually by whom it was giuen theÌ„ shal beare you downe your vaine name of preaching the woord And God be thaÌ„ked beside the right of the cause ther be in the Church many that are honourred with the gifte of true preaching to whoÌ„ God giueth the woord in deed with great vnspeakeable force eÌ„crease of the trueth daily decay of your vain shade of preaching His name be blessed for euer that hath giueÌ„ such a guard to his Church that Hel gâ—tes nor the eloqueÌ„ce neither of maÌ„ nor Angel shall preuaile against her The Appstles aÌ„d Bishopes haue euer besides the preching of the Gospel punished meÌ„s sins aÌ„d practised iudgmeÌ„t vpoÌ„ meÌ„s soules both in binding aÌ„d loosing The fyth Chapter CHrist theÌ„ hauing not oÌ„ly the preaching of that Gospel to punish pardoÌ„ by but iurisdictioÌ„ also to giue disciplin to release the same in that he was made the supreame gouernour of all Christian people did communicate both these functions at once and gaue the Magistrates of the Church not onely by preaching to threaten or exhorte meÌ„ to vertue or promise them release of their sinnes by onely faith as men haue now plained the way to heauen but also by force of their regiment to giue greate penaunce as we haue proued great pardon againe as to their wisdoms and for the Churches edifiyng may seeme moste conuenient Of this great power of Christ coÌ„municated to his Apostles we haue practise as well for punishing sinners as pardoning them For vpon this soueraigne iurisdiction it rose that the Apostles mightely ministered iustice vpon offenders as well by afflicting their bodies with enioyned long fastes and large almoses as by excommunication and other meanes Which thing who so euer wel weigeth in the manifolde examples of Goddes woord they shal not wonder that the holy Bishops of Christes Church may geue a pardoÌ„ of penaunce enioyned For by this authority did S. Peter who first receiued the keies of Iurisdiccion and power ouer the Church Act. 5. kill both Ananias and Saphira his wife which is as greate a bodily punishement for sinne as may be By this authority did he excommunicate Simon the Sorcerer By this power did S. Paule offer to reuenge disobedience 1. Cor. 4. By this did he threaten to come to the faithfull with a rodde of discipline 2. Tim. 1. By this he prescribed to Timothy whome he consecrated Bishope how he should heare accusatioÌ„s behaue him self in rebuking sin 1. Tim. 2. correctioÌ„ of diuers states By this power did he mightely deliuer vppe some to Sathan bodely vexatioÌ„ By this power did he strike blinde Elimas the witche Act. 13. released him at his pleasure againe By this power haue holy Bishopes excoÌ„municated mighty Emperours suspeÌ„ded many froÌ„ the sacramentes disgraded diuers spiritual meÌ„ froÌ„ their functioÌ„s interdicted whole realms to be short by this power hath the Church of God prescribed a due punishmeÌ„t for euery deadly sinne iustly respecting the greuousnes thereof coÌ„tinuaÌ„ce therein As we may see in the peniteÌ„tial book of Theodorus Bede the canoÌ„s wherof be traÌ„slated into the book of decrees Vide decret Iuo par 15. which is the 15. intitled De poeniteÌ„â— namely in the most auncieÌ„t CouÌ„cel of Ancyre which was holden well near xiij C. yeres sitheÌ„s in the most pure time of ChristiaÌ„ religioÌ„ wheÌ„ I trow our Aduersaies dare not say that the faith was corrupted Cap. 1. cap. 2. There the Priestes DeacoÌ„s the releÌ„ted in persecutioÌ„ wer suspeÌ„ded froÌ„ the executing of their seueral functioÌ„s such as supt in the teÌ„ples of Idols Cap. 4. sacrificed to false gods wer charged beside absteining froÌ„ the sacrameÌ„ts Cap. 15. with three yeres penaÌ„ce those that coÌ„mitted brutish sins vnnatural Cap. 20. should doo xxv yeres penaÌ„ce for adultry vij yeres penaÌ„ce for womeÌ„ that destroied their birth Cap. 21. x. yeres for murtherers vij if it be not voluÌ„tary if it he wilful Cap. 22. til that end of maÌ„s life for superstious southsaiers or dream reders or sorcerers Cap 23. witches v. yeares Finally for rape x. yeres were prescribed The like wer made for diuers crimes in the CouÌ„cel of Nice Cap. 24. But it is inough that we know though the eternall paines deserued by dedly sins be forgiueÌ„ with the sins theÌ„ selfs that yet ther remaineth for the satisfiyng of gods iustice som teÌ„poral scourge to preueÌ„t which the church enioineth payne for faults remitted that both Gods mercy be folowed in the remissioÌ„ of their syns hys iustice partly answered in punishmeÌ„t of the same the which der of deserued pain being not here fulfilled or released it must in an other world be answered And therfore s Austine saith of the Churches vsage in prescribing penaÌ„ce thus Cap. 65. Enchir. Sed neque de ipsis criminib ê™libet magnis remitteÌ„dis in S. Ecclia dei desperaÌ„da eÌ„ miÌ„a ageÌ„tib poeniteÌ„tiaÌ„ secunduÌ„ moduÌ„ sui

that kept vnlaufully his fathers wife the which being knowen to their Apostle S. Paule who then was absent from them being accoÌ„ted of him as in deede it was an exceding greuous facte and notorious he gaue in charge to the Church of Corinth to take the person that had so offended as excoÌ„municated that is to say to be seperated from the sacrameÌ„ts the seruice the common felowship of Sainctes But see with what a maiesty might of operatioÌ„ with what force of woordes and authority of his calling with what a straunge kinde of punishment Christes officer here correcteth the offender Thus runneth his determinate sentence on the offender that al the worlde may take heede and wonder at the Churches autority and contemne the vaine voices of theÌ„ that doo restrain the power of Gods ministers only to the preaching of the Gospell The form of excommunication and binding offenders vsed by S. Paule I being absent in bodie but present in spirite haue alreadie giuen iudgemeÌ„t as well as if I were present that the person that hathe thus wickedlie wrought should be deliuered vppe to Sathan in the vertue of oure Lorde Christ Iesus you there being gathered with my spirite in the name of oure said Lord Iesus aÌ„d al this for the vexation of his flesh that his soule may be safe in the day of our Lord Iesê° Christ This in effecte is the Apostles sentence on that Incestous person wherby he was temporally tormented by the force of S. Paules power of binding sinners giuen by Christ and exercised no otherwise as you may see but in Christes vertue and holy name Where it may be noted for a straunge efficacy of mans woorde that the diuel him selfe should be therby appointed to tormeÌ„t a sinners body not as he would but as far as the diuine Magistrat shal limite him Diabolus enim quia ad hoc paratus est vt auersos a Deo accipiat in potestateÌ„ audita sententia corripit eos The diuell saith S. Ambrose who is alwayes ready to take them to his power In 1. Cap. 1. ad Tim. that ar turned froÌ„ God streight as sone as he heareth the sentence pronounced vpoÌ„ sinners he doth afflict aÌ„d correct theÌ„ As it may also appere by our Sauiors woords in the Gospel Lucae 13. of a womam yâ— had spiritum infirmitatis the spirite of infirmity whoÌ„ that diuel had xviij yeares together faste bound in sicknes for her sins to whom also Christ gaue a pardoÌ„ by impositioÌ„ of his holy hands Wher we may haue an other example of his mercy in loosing the teÌ„poral band punishment appointed for sinne But let vs turne to S. Pauls patieÌ„t whoÌ„ we lefte by the key of the Apostles iurisdiction so fast locked bound for his wickednes let vs coÌ„sider whether by the same iurisdictioÌ„ he may not receiue pardoÌ„ be loosed by wich he was bouÌ„d punished before Yea let vs not doubt but it stoode in Paules pleasure to pardoÌ„ the man soner or later as he thought most coÌ„uenieÌ„t for the Churches edifiyng the parties profit therfore might haue tyed him for tweÌ„ty yeares together either in SathaÌ„s boÌ„des or other eÌ„ioyned penaunce or coÌ„trary if he had thought expedieÌ„t might haue loosed him within one houre so haue giuen him so many dayes of pardoÌ„ as he list meant to recoÌ„pence by Christes satisfaction and the communion of Sainctes in which the lackes of certaine may be supplied by the abundance of others S. Paule gaue pardon 2. Cor. 2. Thus then S. Paule meaning to pardon the penitent giueth the Church of Corinth to vnderstande his pleasure touching the said sinner that there stoode in the bandes of penaunce vpon his former sentence Let this rebuke and checke giuen him of many be enough And now rather it were expedieÌ„t that you did forgiue him and comforte him least perhaps he be drowned aÌ„d ouerwhelmd with excessiue sorow Therfor I pray you renew aÌ„d coÌ„firme your loue towardes him againe I moue you in this matter to proue whether you be obedient in al things And where you pardoÌ„ there doo I forgiue also In deed as for me wheÌ„ I pardon it is for your sakes and in the person of Christ that we be not circumuented of the diuel whose meaning in suche matters I wel vnderstande Thus yow see did that Apostle punish thus did he remit again Hauing the moderatioÌ„ of the Churches discipline in his haÌ„des so far as his iurisdictioÌ„ did exteÌ„d amoÌ„gest Christs people whose obedieÌ„ce in all suche matters he claimed as you may perceiue by his owne woords not yet without great respect coÌ„sideratioÌ„ of the offenders case especial care of the Churches edifying Cap. 65. Enchir. For ful truly S. Augustin said In actione autem poenitentiae vbi tale crimen commissum est vt is qui coÌ„misit a Christi etiaÌ„ corpore separetur non tam consideranda est mensura temporis quÃ m doloris In the dooing of penauÌ„ce wher the sinne is such that it deserueth excoÌ„munication ther is not so much respect to be had of the time as of his sorowfulnes that coÌ„mitted the facte That the Churche of God meaneth not to make al men partaker of her PardoÌ„s which would seme to be relieued therby but suche onely as be of fit disposition therefore and how they ought to be qualified that must be partakers thereof The tenth Chapter IT is here necessarie therfore that we should aduertise all meÌ„ that the Popes Bishops of holye Churche thoughe they haue not only by Christes expresse woorde but also by the warraunt of the Apostles Pardons are not al vvays beneficiall no more theÌ„ the sacrameÌ„ts theÌ„selues and practise of their predecessours authoritie to binde and loose yet euery of their Pardons or releasing of penaunce not alwaies to be beneficiall to euery one that shall claime benefite thereby either in the world present or the nexte For the holy sacramentes them selues doe not at all times atteine to that effecte in man for which they were instituted by Christ through the vnworthines of the partie that shoulde receiue them Therefore to make the Pardon 's beneficiall as there must be good consideration and respect in the giuer so the receiuer must by especiall loue zele and deuotion be made fit and apte to be partaker of so singular a treasure The giuer of the Pardons because he is a man may haue sinister respect to the parties person whom he seeketh to pleasure either for kinred for frendship for feare for ritches for honoure suche like and they which required theÌ„ may for slouthfullnes because they list not doo penaunce for their sinnes or for delicatenesse whiles they refuse to absteine from thinges that be pleasaunt for recompense of their pleasures paste in these and suche other cases some Popes may giue by the abuse of their Keies and authoritie or by errour proceding on false suggestion a pardoÌ„ as the penitent

in that actioÌ„ of gening peace coÌ„moÌ„ to Christ his Apostles but because I see the olde Fathers lightly cal that peace which we now call Pardoning Math. 10 perchance they did allude to that which Christ willed his Disciples to bestowe on euerie hoâ—shold for a kind of blessing Which no doubt was some great benefite so grâ—at that our Maister signified vnto theÌ„ that many should be vnwoorthie of it that the fructe therof should redunde to theÌ„ selues Which caused both Bishops of olde for S. Augustin maketh mention thereof to giue their blessinges De Ciui Dei li. 22 Cap. 8. and euerie man humbly to require the same on their knees wherby surely some spiritual grace was receiued and remissioÌ„ either of Venial trespaces or paine due vnto former sinnes giuen Lett apishe Camites here mocke and mow at their Mother as they customably doe whiles the obedient children the discrete and deuout of Goddes Churche thinke it an highe point of wisdome onely to consider the maruelous direction of oure forefathers wayes in the doctrine of discipline and awe of Goddes religion That the Bishops being the highest ministers of Gods Church and namely the Pope as the principall of the rest may only lawfuly giue PardoÌ„s and in what sense the soules departed may be releiued by the same The eleuenth Chapter OF the necessary disposition of theÌ„ that should effectually receiue benefite by the Pardons of the Church and of the right intent of theÌ„ that should giue the same we haue already sufficiently spoken And now perchance some may think it necessary that it should be opened briefly in whoÌ„ this authority of releasing the paines enioyned for sinne doth principally coÌ„sist Whereof I shal with better will bestowe a fewe woordes because we shal haue occasion thereby to open the common sense of a whole Councel both learned and godly touching the matter of Pardons in the iudgement whereof assuredly proceding from the Holy Ghost we may with saftie take oure rest Of the lawful minister therefore of these remissions VVho be the lavvfull ministers in giuing pardons the scripture in precise termes prescribeth nothing though the power of binding and loosing wherevpoÌ„ the matter standeth is proued properly to be an acte of the Keye namely of iurisdiction and externall regiment which agreeth not to the simple priests hauing no further iurisdiction but in the secret court of mans conscience Wherevpon as also by the vsage of al ages and by the prescriptioÌ„ of the law it is proued that Bishops onely or such as haue their authority for the executioÌ„ of their office may laufully giue remission of satisfactions apointed for sinnes remitted Neither were it conuenient that the release of deserued penaunce should be had of euery inferiour priest lest the discipline of the Church should so become coÌ„temptible the release therof being made common to so many And it is the highe prouidence of God that the way to remitte deadly sinnes which is of necessity to our saluation should be neare vs in euery place and by the common ministers of the Church at al times to be obteined VVhy the inferiour priests caÌ„not giue pardons where the remission of the Churches discipline being often more necessary to be fulfilled and neuer or very seldom necessary to be wholly released should not be so easely obteined but hardly had at the handes of a fewe and them of excellent authoritie and reuerence in Gods Church And not onely that but also the natur of the act of pardoning doth wholy chaleng this function to the higher Magistrates of Christes CoÌ„mon Wealth For it standeth not only vpoÌ„ the remission of debt but also vpon recompense or repaying againe the bond therof by the common treasure of the whole houfhold of the faithfull which can not be by reason dispensed and bestowed vpoÌ„ any man that lacked by any but suche as are principall stewardes and rulers of some whole portion of the saide family as Bishops lawfully succeding the Apostles are knowen in this case to haue receiued the Keyes of Christes kingdom and the dispensing of his holy mysteries and therefore may iustly dispose the treasure of Christe and his Sainctes satisfactions to the benefite of the faithfull in whose lardge cures it canne not otherwise be thought but there be the merites of diuers holy and blessed men layed vp in store before God for the relief of their brethren which may be disposed at the Bishops wisdome to such namely as be of his owne charge and regiment But of particular parishes it can not be certen that ther should alwayes be some sufficiency of abundant satisfactions to remaine without decay for the continual bestowing vpon some of the saied smal circuite and that is it which the schole diuins say in particulari ecclesia merita non sunt indeficientia merites of Sanctes be not vnspendable in particular Churches But the communion of Sanctes being the generall benefite of the whole common wealth of Christes Churche continueth for euer by the abundance of many holy workes which may satisfy for other mens sinnes according to the dispositioÌ„ of such as be the gouernours and guides of our soules that the ouerplus and abundance of one sorte may euer relieue the lackes of an other sort as S. Paule speaketh in the like matter And yet the Bishops them selues haue not in this case so full power and prerogatiue No Bishop hath so great preemineÌ„ce in giuing PardoÌ„s as the pope hath and vvhy being but rulers of portions of Christes Church as he hath whom Christ appointed to be his owne Vicare throughe his whole dominion For as Christ the heade of the whole body is anoynted far more plentifully then al his brethren so doubtles he that occupieth his seate of iudgemeÌ„t through out the whole earth to whom not only the affaires of al priuate men but also the confirmation and gouernemeÌ„t of all his brethren Bishops of what dignity so euer they be doth belong Vppon whome Christ hath layde the fundation of his Churche and to whome he seuerally gaue the Keies of heauen with most ample authority both to loose and binde feede and gouerne al the shepe of his folde It is this man no doubt that hath the ful treasure of the holy coÌ„munion of Sanctes to bestowe with meruelous authority ouer mans soule with wonderful might in binding and exceeding grace and mercy in loosing This is the maÌ„ of whome S. Bernard saith Ad Eugenium alluding to Iosephes preheminence in Pharos house consâ—ituit enim Dominum Domus suae Principem omnis possessionis suae He hath made this man the Lorde of al his house and the Prince of his whole possession This man therefore representing Christes owne person throughe the whole Churche and hauing the cure and regiment of euery one of Christes sheepe may moste lawfully 2. Cor. 2. donare aliquid in persona Christi showe mercy to any man in Christes behalfe none being exempted from

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