pardons are ordeined to auaile and except them that lacke merit sacramentall which are saued immediatelie by the grace of God which is not bound vnto the sacraments But it were no reason you saie that priuate persons should communicate and send to the soules in purgatorie there fasts almes and praier for the release of their paine he that represents Christs person should not applie some part of the common treasure for their deliuery c. I answere wee acknowledge no such communication sending or lending by priuate persons for any such purpose or to any such effect into Purgatorie But if that were graunted yet were it no reason that the Pope where he hath no authoritie should by any colour doe more then a priuate man of the same worthines or merit And when the Pope is a wicked man of life as you will not denie but many haue beene what should his sute or suffrage preuaile whereas if he were twise as great in office as you faine him to be yet where his office extendeth not he should by sute preuaile no more then priuate men of such behauiour That this pardon per modum suffragij is agreeable to the practize of the Church and forme of pardons alwaies vsed you saie without proofe but I haue prooued the contrarie before That you require in the partie to be benefited by this new kinde of pardons not onelie that he departed hence in grace and zeale of the Church but also frendship in the worlde of such as will be contended to accomplish the appointed worke of the pardon you declare that the Popes pardons goe not as Gods pardons without respect of persons but with a necessarie respect of worldlie frendshippe so that the soules of poore men such as lacke frendship in this world are in nothing so good a case as the soules of rich men that with their pens are able to purchase frendship enough in the world So that with you the poore whome Christ pronounceth happie are most miserable the rich euen they to whome Christ maketh the entrance of heauen impossible may haue soonest dispatch out of purgatorie for the old prouerbe was alwaies true in the Popish Church no pennie no paternoster No frendshippe in the worlde no helpe of the Popes pardons for poore mens soules for whome yet the redemption of Christ is as plentifull and effectuall as for the scules of rich men Whatsoeuer the Deuill or the Pope hath imagined to deface the glorie thereof and to make the frendship of the world which is enmity with God to be necessarie for the applying of his moste free grace generall pardon and vndeserued reconciliation A declaration of the Churches meaning touching the common treasure which is saide to remaine in her store for the recompense of such iniovned penance as she releaseth by her pardons with the conclusion of the wholl matter THE 12. CHAP. ALLEN BVt now if you aske me here how it standeth with the iustice of God thus to forgiue the paine and debt of satisfaction which either God or the Church inioyneth for the recompence of the former sinnes especiallie seeing the Catholike Church doth holde that it perteineth to Gods iustice no lesse to punish sinnes with some temporall scourge after it be forgiuen then it doth perteine to his mercy to forgiue the saide sinne and the debt of euerlasting damnation Now if it stand not with his iustice to let a sinner escape whollie without correction or satisfaction then it may much more appeere to be against his iustice also that any power of man should remit release that bonde of satisfaction which Gods instice required and was to the offender inioyned For the answere and perfect vnderstanding of this doubt it is to be knowne and well weighed that in deede no release could be had of such inioyned penance or deserued paine for sinnes past if Gods instice were not otherwise recompensed and the lacke of the parties punishment supplied againe by the abundance of satisfaction made by Christ vpon the Crosse eueric drop of whose innocent bloode and stroke laid vpon his blessed bodie were hable of the infinite inestimable worth and force thereof to satisfie for all debt due to all the sin in the worlde whether it be death and euerlasting damnation or tempor all paine and purgation By which abundant price of his passion and copious ransome the Church for whose sake this precious price was paied doth not onelie holde her selfe to be redeemed from death and damnation and so saued by Christ her head for he is the sauiour of his bodie saith Saint Paull but shee holdeth the ouerplus as a man wouldsaie of so abundant copious and infinite redemption to be a treasure in the house of God to relieue her childrens lackes to release their paines to worke with them in satisfying for their sin and to worke mercie for them also for lack of satisfying for their offences that want being founde in our penance towardes the recompensing of our euill life paste may be supplied by the treasure of Christsdeath that remaineth yet of full force and strength to be applied vnto vs in such our necessities as shal be thought meet vnto Christs Vicar generall in earth other his holie appointed ministers with whome as Saint Paul saith he left the bestowing of gods mysteries For although the holie and precious treasure of Christes paine and satisfaction be of it selfe sufficient to relieue the lackes of all men without exception not onely of those which shall be saued but also for the damned and for the wholl worlde saith Saint Iohn yet no man may be so hardie to claime the benefit thereof otherwise then through such meanes as he hath appointed and by the ministery of such men as he hath placed ouer his householde and familie to giue the Children meat and sustenance in due season not as they shall inordinatlie craue it but as he shall discreetlie finde to be meere for them Therefore where this wise stewarde of Christs holie householde to whome he gaue the kcies of the treasure and sufficient authoritie to fceae and gouerne his wholl flocke where he shall orderlie iudge the offender meete and of good congruitie worthie of grace and mercie there he may pardon and recompense the residue that can not be fulfilled of the partie penitent with some peece of that inestimable treasure of Christs redemption which remaineth in the Church impossible to be wasted and so shall remaine to the vnspeakeable benefit of the faithfull FVLKE This dreame of the Churches treasure the power of dispensing of the same resting infinitlie in the Pope in comparision of a few small crummes left vnto the Bishoppes should haue beene first handled as the foundation of popish pardon if the compasse of your cause and the method of deceit could haue abidden it which if it had beene done manie a one that had seene the foundation to be no surer would neuer haue taken paines to vew the rest of the
building But as it was last inuented for none of the auncient Church for a thousand yeares and more euer heard of it so you haue done well to thrust it vnto the last end of your booke And first you beginne with an obiection vpon your owne ground that for answering of Gods iustice there remaineth a temporall paine after sinne remitted But because the obiection is such as you are neuer able to answer so well your principles of popery hang one vpon another you couer the hardest point and will not let it appeare namelie that Gods iustice requireth punishment of the partie him selfe that offended for satisfying his iustice which was not satisfied by the death and obedience of Christ which if it be true then can there be no remission by any other meanes sauing the iustice of God but by the parties owne suffering Yet let vs see how you auoid the obiection io fauourablie set downe for your seife to answer you saie that Gods iustice is otherwise satisfied by the aboundant satisfactiō made by Christ vpon the crosse and by the merites of his saints If this be true then is the other principle false that Gods iustice requireth temporall punishment of the partie for the recompence of Christs satisfaction and saints merites is not the parties owne punishment wherefore as in the obiection you runne from Christes most perfect satisfaction so in the answere you runne from the obiection which is no answer or satisfaction The scripture is plaine that the blood of Christ purgeth vs from all sinne and Christ by one oblation hath made perfect for euer those that are sanctified he hath once entred into the holie place by his owne blood and found eternall redemption The satisfaction for sinne the purging of vnrightcousnes the perfecting of the saints and euerlasting redemption can abide no reseruation of punishment either temporall or eternall in which the iustice of god is throughlie answered by the obedience and suffering of Christ whose stripes hauing healed vs there remaineth no suffering of our part for satisfying of his iustice And you confesse that there is a sufficient value in the suffering of Christ for the taking awaie of all temporall punishment if it be well applied by the Pope So that Christes redemption was but a power of redeeming and not an act of redemption a power depending vpon the will of man to applie according to his pleasure as you were wount to speake and not according to Gods determination and eternal election And so you robbe Christ of the effect of his death passion by which he obteined eternal redemptiō for al gods elect to enrich the pope with a treasure infinit and vnspendable for that word youlent me before which he might bestow and dispense at his pleasure But let vs a litle enter into your storehouse see what tresure there is and how you came by it First you tell vs of the infinite abilitie and the inestimable valew of euerie drop of Christes bloode c. to satisfie all debt due for all sinne and al paine for the same and yet you alow to the act and effect of his bloodie sacrifice the value but of halfe a drop denying the same to haue satisfied Gods iustice for temporall paine all the rest you claime for the treasure of the Popish Church which dreame was neuer hard of before the Iubilie graunted by Boneface the 8. in the glosse wherof it was first deuised where it is saied that pardons are founded vpon the merits of Christ and taken out of it Passio namque Christi excessiua fuit vnde excessus vocatur in Luca vbi dicitur quod in transfiguratione Christi apparuerunt Moses Elias cùm eo dicebans excessum quem completurus erat in Ierusalem vnica enim guita sanguinis tam preciost suffecisset pro redemptione totiu mundi Nam propter coniunctionem humanitatis cùm diuinitate 〈◊〉 passio Christi perpessa pro redemptione nostra habebat precium infinitum Noluit autem Christus quod excessus isie frustra fuisset quod de nihilo nobis 〈◊〉 sed volait quod esset Thesaurus Ecclesiae per suum vicarium Ro pontificem pro fidelibus loco tempore dispensandus dispensatur autem cum eis indulgentiae conceduntur For the passion of Christ was excessiue whereof also in Saint Luke it is called an excesse where it is said that in the transfiguration of Christ appeered Moses and Elias with him and they spake of the excesse which he should fullfil at Ierusalem For one drop of so precious blood might haue sufficed for the redemption of the wholl worlde For because of the coniunction of the humanity with the diuinitie neuer so small a suffering of Christ suffered for our redemption had an infinit price But Christ would not that this excesse should be in vaine and that it should serve vs for nothing but he would that it should be the treasure of the Church to be bestowed by his vicar the Bishop of Rome in time and place for the faithfull and it is bestowed when pardons are graunted to thē Marke vpon what text this treasure is grounded and how clarkely it is expounded Moses and Elias talked with Christ of his departure out of this life which he should finish at Ierusalem this departure being termed in the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Latine excessum this Doctor interpreteth to be an excesse or superfluitie of the passion of Christ the ouerplus whereof lest it should be in vaine and serue for nothing is made the treasure of the Church to be dispensed by the pope But who wil graunt such excesse or superfluitie of the passion of Christ as you imagine or that neuer so small a suffering of Christ had beene sufficient for the redemption of the wholl worlde which if it were graunted seeing Christ from his infancie snffered many things for vs euerie one of them might haue beene our redemption and so the sacrifice of Christs death was vnnecessarie for our redemption So that his blood shed in his circumcision and much more in his scourging crowning with thorne had bin infinitely more thē enough although he had not suffered death and shed his blood on the crosse Againe as it doth moste excellentlie set forth the iustice and mercie of God to the euerlasting comfort of the faithfull that Christ by his obedience and suffering did moste perfectlie satisfie the one and moste plentifullie purchase the other to the eternall redemption and euerlasting felicitie of all Gods elect so it is against the iustice of god that he should require that his sonne should suffer infinitlie more then was needeful to answere his iustice work a perfect redēption as this glossary dreame of the Popish Churches treasure doth imagine Neither doth the argument of the coniunction of the humanitie with the diuinitie prooue anie such matter But if that were graunted by what scripture is the infinite ouerplus made a treasure of
operuerit numquid quia non est ex fide peccatum est prorsus in quantum non ex fide peccatum est non quia per se ipsum factū quod est nudum operire peccatum est sed de tali opere non in domino gloriari solus impius negat esse peccatum If an heathen man saiest thou doe cloath the naked is it sinne because it is not of faith yea out of doubt in as much as it is not of faith it is sinne Not because the deede it selfe which is to cloath the naked is sinne but not to reioyce in the Lord of such a worke none but an vngodlie man will denie to be sinne This and much more to this effect hath Saint Augustine in that place against the Pelagians which with the papists denied that such workes of the infidels were sinne But albeit Saint Augustine be directlie against you yet Saint Ierome you thinke may helpe you in Ezechiell cap. 29. whoe saith thus Caeterùm ex eo quòd Nabuchodonoser mercedem accepit boni operis intelligimus etiam ethnicos si quid boni fecerint non absque mercede Dei iudicio praeteriri But of this that Nabuchodonvser receuied arewarde of good workes we vnderstand that euen the gentiles if they haue done any goood thing are not passed ouer without rewarde by the iudgement of God To this I answere that God rewardeth vertue in the gentiles it prooueth not their morall workes are not sinne in as much as they are not done of faith as S. Augustine at large teacheth in both the bookes and places last cited For those good facts are of the reliques of Gods image not altogether blotted out which God doth reward as his owne worke in them but in as much as they doe not those good deedes well they are sinne in the doers as Saint Augustine saieth and therefore neither Saint Augustine nor Saint Ierome are against Master Charke in this cause The third fault of your definition Master Chark saith is that you restraine sinne onelie to voluntarie action Against which you oppose Saint Augustine in manie quotations where he repeateth these words so often Sinne is an euill so voluntarie as it can be by no meanes sinne except it be voluntarie But what his iudgement was of those wordes appeareth best in his retractations which you quote lib. 1. cap. 13. 15. In the former he saith patest videri falsa haec definitio sed si diligenter discutiaiur inuenieiur esse verissima Peccatum quippe illud intelligendum est quod tantummodo peccatum est non quod est etiam paena peccati c. This difinition maie seeme to be false but if it be diligently discussed it shall be found to be most true For that sinne is to be vnderstood therein which is onelie sinne and not also the punishment of sinne as I haue shewed before when I rehearsed certaine thinges out of my third booke of free will Although euen those sinnes which not vnworthelie are called sinnes not voluntarie because they are committed either by them which know not or which are compelled can not be committed altogether without the will because euen he which sinneth of ignorance sinneth willinglie when he thinketh that to be donne which ought not to be donne And he which doth not those thinges which he will the flesh lusting against the spirit lusteth truelie vnwillinglie and there in doth not what he will but if he be ouercome he consenteth to concupiscence willinglie and therein doth not what he will being free from Iustice and a seruant of sinne And that which in children is called originall sinne when as yet they vse not the free choise of will is not absurdlie called also voluntarie because being drawne from the euill will of the first man it is made as it were comming by inheritance The same in effect he saith C. 15. answering that he had set downe de duabus animabus c. 14. Propterea vera est c. That definition is true for this cause for that that sinne is defined which is onelie sinne and not that sinne which is a punishment of sinne Againe he saith sine voluntate nullum esse petcatum siue in opere siue in origine that there is no sinne without will either in the worke or in the beginning By which sayings Saint Augustines iudgement is plaine that in the particular worke there are sinnes that are not voluntarie as those that come of ignorance or compulsion or as concupiscence original infection yet al these may be called voluntarie in respect of the first mans offence in whome was freedome of will which Master Chark graunteth and therefore that childish insultation needed not but to shew your pride in contempt of others as though al learning had beene bred with you and were like to die if you did not plant it in vs. Saint Augustine therefore is cleere that that sinne which is a punishment of sinne is not voluntarie and that his definition as he calleth it was onelie of sinne which hath none other consideration but as sinne his disputation being against the Manichees which deriued sinne from an euill God and not from the free will of man or deuill first created good by the onelie good God But you haue scripture to prooue euerie act or omission which is sin to be voluntarie because Christ him selfe saith that those things which do defile a man do come from the heart as though nothing might come frō that corruptroote the heart of man which is not voluntarie You your selfe affirm that euil thoughts are not voluntary which he saith come from the heart Mat. 15. 19. Now concerning the obiection of originall sinne there hath beene inough said out of Saint Augustine concer ning the other obiection of manslaughter donne without consent of will which you affirme to be innocencie God defend euerie good Christian from such innocencie At least wise you might haue made such a fact committed by error a voluntarie sinne by the first mans sinne that was of free will which if it had not beene no man should haue erred in that case or anie other But the text you tel vs calleth him an innocent man liberabitur innocens c the innocent shall be deliuered from the hand of the reuenger So great a Rabbin as you would seeme to be by your quotations out of Rabbi Isaac Rabbi Mose and Rabbi Leui should not be ignorant that in the hebrew text the word is harotzeach that is the killer not the innocent which yet is adiudged to escape punishment of death by the politike law because in respect of mans iudgement he hath not offended for which cause also Deut. 19. his blood is called innocent Yet his flying to the citie of refuge and imprisonment there vntill the death of the high priest argueth as Master Charke saith that there is somthing in his fact or the error by which he committed the fact that hath neede of forgiuenes by Christ
wher of the high Priest was a figure Neither was the citie of refuge appointed onelie for the triall of the slaughter whether it were willinglie or vnwillinglie committed as you saie but also for a kinde of punishment and detestation of manslaughter so that if the sleaer were found out of the City before the death of the high Priest the auenger of blood might kill him and not be charged with his blood Where you refuse the mysterie of Christes death in the death of the high Priest and flie to the fantasies of the Iewes you declare that you care not what you bring so you maie obtaine your purpose But Chri stian diuines as Cyrillus Maximus and others of the death of the high priest in that place gather deliuerance by the death of Christ. Saint Ambrose also is cleere that the high Priest in this place signifieth Iesus Christ and confuteth the politike reasons by you rehearsed out of R. Mose and R. Leui for that in causis paribus there was impar euentus In equal causes vnequall end For the high Priest might die saith he the next daie after the manslaier hath taken his refuge Againe he addeth that Christ is exors omnium voluntariorum accidentium delictorum void of all offences voluntarie and chaunceable by which he acknowledgeth vnwilling manslaughter to be an offence Saint Ierome also Dialog aduers. Pel. lib. 1. is plaine in that wholl case and sinne of ignorance and that he which is fled to the citie must tarie vntill the high Priest die that is vntill he be redeemed by the blood of our Sauiour Beda also vpon this place by his allegorie sheweth how he thought of that kinde of sinne Also Theodoretus in lib. Num. quaest 51. declareth both the mysterie of the high Priests death and sheweth that such vnwilling manslaughter is sinne Cur ad obitum Pontificis praescribet eireditum qui nolens interfecit Qnia 〈◊〉 Pontificis secundùm ordinem Melchisedech erat humani peccati solutio Whte vntill the death of the high Priest doth he prescribereturne vnto him which hath slaine a man vnwillinglie Because the death of the high Priest after the order of Melchisedech was the loosing of the sinne of man and so forth to the same effect And if all the politike reasons be graunted of the mans tarying vntill the high Priest die yet the mysterie of Christes death is not thereby taken away whoos 's blood clenseth vs from all sinne voluntarie or vnuoluntarie The last fault of the definition is that the Iesuites acknowledge not the sinne of ignorance you answer they do of that ignorance whereof a man him-selfe is the cause but not of that ignorance which the schoolemen call inuincible which is not in the doers power to auoid nor he fell into it by his owne defaulte as in the example of the Queenes subiect being in his Princes affaires in India and commaunded by proclamation in Westminster to appeare there at a certaine daie in which cause his absence is excused by inuincible ignorance This case graunted betweene the Prince and his subiect prooueth not that ignorance excuseth before God because there is not the like reason seeing no such ignorance whereby a man should transgresse the law of God is in man but by voluntarie and witting transgression of the first man and his owne negligence which maketh his fact sinfull because he is cause of his ignorance by negligence or in the sinne of Adam in whome you confesse that all men sinned At least wise if originall sinne be voluntarie by the sinne of Adam so also is the transgression of gods law in these cases of inuincible ignorance wittinglie committed by the same sinne of Adam Augustine whome you quote for your purpose speaketh of naturallignorance and infirmitie which is in insants not of that whereby men fall into error and so transgresse Gods law For that he calleth penall ignorance and difficultie which is iustlie laid vpon them that neglected to seeke knowledge and is sinfull therefore cannot excúse sinne Chrisostome whome you quote likewise is manifestly against you his wordes are these Quòdsi ea ignoraueris quae scriri non possunt praeter culpam eris siverò quae scitu possibilia sunt facilia extremas poenas merito dabis If thou be ignorant of those thinges which are not possible to beknowne thoushalt be blamles but if they be possible and easie to be knowne thou shalt worthelie suffer extreame punishment As in the cases of Abimelech with Abrahams wife and Iacob with Lea who if they had made diligent inquirie needed not to haue beene deceiued through ignorance Neither doth God excuse Abimelech from sinne altogether as you saie albeit he pardoned his ignorance and kept him from the fact of adulterie acknowledged his minde to haue beene free from the purpose of Adulterie For the punishmeut laid vpon him argueth what he deserued by his ouer hastie purpose of mariage with Sara and Abimelech confesseth that Abraham had brought vpon him and his Kingdom a great sinne Also when God saith to him I haue kept thee thatthou shouldest not sinne against me he declareth plainlie that if Abimelech had lien with Sara vpon that ignorance he had sinned against God But of Iacobslying with Lea in steade of Rachell you mooue a greater contention and alledge Saint Augustine in his defense But whosoeuer gaue you your notes through your negligence in not reading the places your selfe made you erre through ignorance For S. Augustine doth notin all those Chapters once touch the question whether Iacob sinned in that he did not regarde what woman was laid in his bedde by which negligence as Master Charke saith he might haue committed most horribleincest with his mother aunt or daughter Onelie he defendeth his Polygamie by the custome of that time and the contention of his wiues for their lodgeing with him and last of all allegorizeth vpon the wholl storie drawing the error of Iacob and all the rest to a mysterie Nor yet de ciuit dei lib. 16. c. 38. doth he defend his negligence rehearsing onelie how he came to haue foure wiues when he went into Mesopotamia for one onelie adding that because he had lyen with Lea vnwittinglie he did not put her awaie lest he might be thought to haue mocked her Neither hath Iustinus Martyr lib. de verit Christ. rel anie defense of Iacobs innocencie or excuse of his negligence in this fact but sheweth onelie what mysterie maie be gathered of his marriages as Saint Augustine doth Finallie Theodores your last auncient witnes agreeing with the rest saith that Iacob betrothed onelie Rachell and beside the purpose of his will had to doe with Lea. But immediatelie assoone as he perceiued the deceit he tooke it heauilie and complained to his father in law what word of defense or excuse of his fact committed through ignorance negligence haue you in this saying yet you conclude after your vaunting mannner And what one
from part of his sinne and bound in the other part but he that forgiueth the guilt and faulte of sinne which the Prophet calleth iniquitatem peccati he releaseth no daies or yeares but he forgiueth the verie fault it selfe Neither is there any eternall punishment which can be eased by any number of daies were they neuer so many Take you from an infinite and endlesse thing how much you list and it shal be eternall still Then it is onelie temporal punishment which before God and the world is limited by certaine proportion of the wickednes committed and of that satisfaction which gods iustice requireth at the partie penitent which can be released by daies or yeares in part or in whol And therefore the Popes or Bishops Pardons onelie forgiue temporall punishment enioyned or at the left due for answere of Gods righteousnes to be enioyned Wherein also the Magistrates of the Church haue such care and consideration that they remit not so much as any one daie of enioyned penance or deserued punishment but by recompence of the lacke of mans satisfying with some portion of Christes abundant desertes applied by the vse of their keies to the reliefe of such as doe lacke and for their zeale and deuotion are not worthie to receiue benefit by the singular treasure of the common wealth to helpe them in their priuate neede But for this matter looke for more toward the end of the booke FVLKE This first reason is verie feeble some pardons haue this clause de poenitentys iniunctis of penance inioyned therfore in al other pardons in which is expresse mention not onelie of penance inioyned but also of pardoning of sins either al or some part of them the temporall punishment onely is meant to be pardoned The second reason is as good Sinne is vndiuisible and so is the punishment for sinne and eternall therefore it is onelie temporall punishment which is released by daies and yeares But what saie you then to moste full pardons of all sinne and all punishments where there is no limitation of daies nor yeares what saie you to the release of the third part or the seuenth part of all sinnes beside many thousand yeares of punishment remitted as I haue shewed before in the Pardons of Alexander the fourth confirmed by Pope Leo the tenth within these eightie yeares The third argument is that the magistrates of the Church remit not so much as one daie of punishment due to Gods iustice for sinne but by recompensing the want of mans satisfaction with some portion of Christs abundant desertes applied by the vse of the keies c. But what intollerable blasphemie is this to applie the merites of Christ but onelie in defaulte of mans satisfaction whose bloode is the onelie purgation of our sinnes whose righteousnes is the wholl propitiation for our iniquities whose redemption by his death purchased is eternall for all them that are sanctified Againe what an horrible blasphemie is it to make a marchandise of the merites of Christ our sauiour as the Pope doth in the saile of his pardons And finallie what scripture giueth anie dispensation of Christes merites vnto anie mortall man and lest of all to the Pope the man of sin if it be lawful thus to imagine implie applie forge and faine without al ground of the holie scriptures religion shal be nothing but as it pleaseth men to make it as it is plaine in the Popish synagogue ALLEN And now vpon the fore said declaration let this be as it were agreed vpon and let the aduersaries well vnderstand this to be the meaning of the Catholike Church that an Indulgence or pardon is nothing els but a remission in parte or in whole of the bond of that punishment which is enioyned or deserued after the mortall sinnes be remitted Gods iustice being otherwise for the said sinnes recompensed by the common treasure of Christ and his Saints satisfaction which is applied vnto the parties vse by the keis of iurisdiction graunted to such as Christ made the Stewards of his household the disposers of his mysteries For the Church of God and her Pastours though they be mercifull inclining to remission rather then rigour yet they take not vpon them neither in the sacrament of penance to remit sinne and damnation neither out of the sacrament to release anie paine or parte of punishment enioyned without recompence thereof by Christes copious redemption and the communion of holie workes that is betwixt the head and members of this mysticali bodie of Christ. FVLKE So often as you repeat this vntrueth so often it must be tolde you that it is false that the popes pardon by the meaning of the giuer and receiuers is nothing els but a remission of punishment enioyned or deserued after mortall sinnes be remitted when it is expressed in the same that it is either for all sinnes at well as paines or els for some parte of the sinnes as well as some part of the vaines except you will accuse the Pope of manifest falsehoode and cosonage to promise that which he meaneth not to giue and wotteth well is not in his power to giue Againe where you saie that Gods iustice is otherwise recompensed we know his iustice is throughlie satisfied by the obedience and suffering of Christ as wel for al our sinnes as for the punishment due for the same therefore your Popes pardons are needles where God forgiueth our sinnes iustifieth vs freely for Christes sake But where you ioyne the satisfaction of saints vnto the common treasure of Christ it is exceeding blasphemous against the sufficiency of his satisfaction and the grace of Gods free iustification For all haue sinned and are destitute of the glorie of God beeing freelie iustisied by his grace through the redemption which is in Christ Iesus whome God hath set forth to be a propitiation by saith in his blood But admit all these lies and blasphemies hetherto aduouched were graunted who gaue the Pope authoritie to applie the same by the key of iurisdiction How prooue you the key of iurisdiction to extend so farre For the keies of the kingdome of heauen whatsoeuer they are be committed to the wholl Church and not to one person onelie as Cyprian Augustine Chrysostome Ierome and all the auncient Doctors agreablie to the scriptures do confesse And God hath made all the Pastors of the Church stewardes of his household and dispensers of his mysteries And if euerie Pastour ouer his charge be a steward and dispenser of Gods mysteries as you seem to graunt why hath he not authoritie to release the penance by him-selfe inioyned or the punishment due for sinne remitted as well as the Bishop or the Pope Why hath he not the key of iurisdiction ouer his parish in as large and ample manner as the Bishop hath ouer his dioces or the Pope ouer all men seeing the keies are not giuen to one but to the vnitie as the auncient fathers teach Whie should the Bishop