penaunce nor punishment nor binde him according to the diuersitie and noÌ„ber of his faultes nor can make serch exactlie of al his secrete sinnes by him committed that the senteÌ„ce may procede according to the parties desertes but only vpon his seking that sacrament to minister it vnto him according to Christes institution Concil trident Cap. 2. sess 14. whervpon without any sentence of remission giuen by the priest as I absolue thee or such like a pardon general of all his sinnes committed if he come thither qualified most assuredly ensueth Damas de ortha fide li. 4. Ca. 9 But now in the other sacrament of penaunce not onely pardon of sinnes but punishment for sinnes is put in the Apostles and priestes haÌ„des which can not be don without iudiciarie power and exact examination of the penitent because Christ woulde that if any did greuously sinne after Baptsim he should as it were be conueÌ„ted befor his iugement seat in earth in which as in his roome he hath placed the Apostles and Priestes as is alreadie proued And therefor mens sinnes must in this case be knowen with diuersitie of their kindes and encrease by diuersitie of place time person nuÌ„ber intent For without this particular intelligence can neither the appointed iudges of oure soules doe iustice nor the penitent receiue iustice for his offences Therefore it is euident that seing this holy order is authorished not onely to remit sinnes generally as in Baptisme but also placed with al power ouer vs as the iudges of oure sinnes we must needes by force of Christes institution be driueÌ„ to acknowledge coÌ„fesse al our sinnes to the priest so sitting in iudgmeÌ„t vpoÌ„ the examinatioÌ„ of our coÌ„scieÌ„ces For no maÌ„ euer took vpoÌ„ him not in ciuile causes to determing and giue sentence in the matter whereof he hath not by some meanes or other perfit particular instruction and in causes criminall much lesse because the importaÌ„ce of the matter is much more Then in Gods causes and cases of oure conscience and in thinges belonging directlie to mans euerlasting wealth or woe which is the life or death perpetuall of our soules there if either negligence in the iudge in searching our sinnes or coÌ„tempt in vs in declaration opening confessing or cleare vtteraÌ„ce of theÌ„ doe hinder the righteousnes of Gods iudgmeÌ„tes executed by the Priestes office or driuing theÌ„ to giue wrong senteÌ„ce of deliuery remissioÌ„ there the perill is exceding great the daÌ„nger well nere daÌ„natioÌ„ perpetual Neither may we thinke that this authoritie and approued power of Priestes concerneth onely the opeÌ„ offeÌ„ces which by witnesse and proufe may be conuinced and deferred to the publike Magistrates of the Church as some Protestantes confounding al places of like woordes and termes in Scripture doe Wherein they coÌ„sider not that the perfectnesse of the Gospell teacheth man willingly to accuse 1. Cor. 11. condemne and iudge him selfe that he be not iudged of oure Lorde Neither doe they weigh that this iudgment of oure sinnes thoughe it be ministred by man is yet the feat and courte of Christe to whom it no lesse perteineth to binde or loose oure secret sinnes then oure open offences And he without exception committed remission of all maner of sinnes vnto the Apostles and priestes saing Like as my Father sent me so doo I sende you But Christ was sent to heale the contrite and sorowfull of all sinnes priuate and publike therfore al maner of offeÌ„ces be they neuer so secrete belong to the priestes not onely pardon but also correction and punishment wherof because they be men they can not iustelie discerne or determine to remitte or reteine giue pardon or geue penaunce Marc. 10. except they be coÌ„fessed by the parties penitent Christ him selfe Note vvel perfectlie seeing all diseases both of body and soule and the inward sorowe sute of euerie mans harte yet sayed to the sicke man blind Quid vis faciam tibi what wouldest thou haue at my handes And shal the priest being a mortal man take vpoÌ„ him to giue sentence of the diseases of oure soules before he know them or pardon him that will not shewe vnto him wherin for what sinne he asketh a pardon Furthermore the sinnes of manns cogitation that caÌ„ not be discerned by the priest without the confession of the party be often no lesse greuous and daÌ„nable before God then the opeÌ„ offences therfore ther may be no doubt but Christ hath ordeined mercy as wel for them as other that be actually committed and subiect to the light of the world but yet no otherwise but by the sacrament of penaunce in which without exception the priestes haue power to remitte or reteine sinnes as wel priuate as publike Therefore the same secrette sinnes being subiecte to the Churches iudgmeÌ„t no lesse theÌ„ the opeÌ„ they must needes be vttered coÌ„fessed or els they caÌ„ not be released much lesse haue any enioyned penaunce for them But it is mere wraÌ„gling of oure Aduersaries in so plain a case and folie in al other to doubt whether secret offences euen committed in thought onely against the two last commandementes forbidding vnlawfull coueting and desires of the minde be properly subiect to the priestes iudgement seing they caÌ„ be no otherwise released but in the sacrament of penaunce and sincere confession of them For here is practised a iudgement Note wel the difference betvvene the ciuiâ—e iudgemeÌ„t and the sacrameÌ„tal not of ciuile Magistrates which onely punishe by lawes of all nations actually committed faultes against the weale Publike but of soule and coÌ„science which properly perteine to the cure of priestes as they properly occupie Christes owne roome to whose pardon or punnishement not onely open sinnes but also priuate offences either in dede or thought committed doo in like perteine For externall Penaunce or publike is rather vsed to satisfy the Church of her right in which sinnes can not openly be committed but to the greate offence of her children and therefore muste in her by publike Penaunce be corrected for the example of discipline and prouiso of the like sinnes to come Moreouer the sacrifices of the olde Lawe were in many cases doone by the priestes as well for priuate sinnes as open whiche coulde not be without the confession of the penitent ergo much more the secrettes of oure soules be subiect to oure priestes to whom Christ hath giuen al iudgement Yet al this notwithstanding there be some that kepe them selues by vaine excuse of sinne froÌ„ the very principal point and pith of this sacrament which is the particular examination of a mannes sinnes coÌ„mitted by thought woorde or worke wil yet draw backe hold that a general coÌ„fession is enough with termes vniuersal acknowledging a mans selfe to haue sinnes by minde woorde deede though he expresse not the seueral pointes therof But this opinion is coÌ„futed both by al the foresaid reasons and other as a most
all destroy all thinges doe stande by good reason nothing can be reproued either with reason or good religion That not onely the penaunce enioyned in the sacrament or otherwise by canonical correction but also suche paine as God him selfe prouideth for sinne may be released by the Popes Pardōs and that Purgatory paines may especially be preuented by the same remissions The seuenth Chapter BVT now because some may by course of oure matter looke that I shoulde declare whether the Popes Pardons may release any whit of that paine which God him selfe putteth the penitent vnto after his sinnes be forgiuen I must somwhat stand hereon the cause is weighty and much misliked of the Aduersaries and some other perchance to that see not so farre into the matter as they should doe before they geue any iudgement thereof That the gouernours of the Church should remitte Canonical correction and priuei satisfaction with the bonde of penaunce either enioyned or els which by the lawes spiritual might be enioyned many will confesse But that their power should reache to the remitting of that paine which Goddes hande hath laied vpon the offender for temporal correction that they vnderstande not Truely for this they muste be instructed first that the temporal punishment which God taketh on sinners that be penitent thoughe it standeth by the lawe of nature God punisheth vs for sin the more because vve punish not ourselues and was practised of God him selfe before any mans lawes were made for punishement of sinnes yet now it riseth principally vpō lacke of punishing of oure selues or the accomplishing of suche penaunce as the Churche of God prescribeth For if the Church punnishe her Childrens faultes by sharpe discipline doubtles it satisficeth Goddes righteousnesse and he wil not punishe bis in idipsum twise for one faulte Num. 1. or if man earnestly and sufficiently iudge him selfe God hath promised by S. Paul that he wil not iudge him also that is to say that he will not correcte him with more heauy discipline of this life or the life to come for that signifieth this worde iudicare 1. Cor. 11. as the Apostle him selfe doth interprete it Then it foloweth that the bonde of any temporall punishement to be inflicted by God him selfe doth not now binde man otherwise then for lacke of necessary discipline to be taken in this life and therefore that Purgatorie bindeth no man but in respecte of satisfying Gods iustice which was not aunswered here before either by our selues or by the Churches correction and enioyned penaunce Consider secondly that he that fully is discharged of the bonde of satisfaction in this life whether it be by iust accomplishing of his due and deserued penaunce or by remission of Goddes Church and aunswering otherwise his lacke therein the same person must of necessity be also discharged of Purgatorie and al paine in this life which els God would haue enioyned for sinne because this debt of Purgatorie rose vnto the penitent for the aunswer of Gods iustice and lack of payment in this life the which being discharged to the honoure of God and the relief of the party there remaineth no bonde of paine to come For debt is discharged properly either by remitting it freely or by paiment iustly and I speake rather of Purgatorie then of other paines enioyned by God in this life Purgatorie is neuer suffered but for satisfying for sinne only vvher other paines of this life may be for other causes because that is euer appointed to man onely as a recompense of Goddes iustice and as a due correction for sinne remitted when of al other paines in this world whether it be sicknes or death no man can assuredly say that this or that bodyly punishement came vpon any man as a correction for his sinnes onely or as a purgation of his life past For somtimes such thinges folow the necessity of our corrupted nature sometimes they be for our proofe exercise and sometimes for other causes But those kinds of punishmētes which God layeth vpon man onely for correction and satisfying for his sinnes neuer fal vpō him after he be either iudged by his owne teares or the Churches sufficient satisfaction enioyned or els vpon reasonable causes remitted The like afflictions may continue in any person after the bonde of them be remoued or may be giuen afterward but for the satisfaction of his owne sinnes or any debt proceding thereof they be not because the debt is discharged in so much that I dare be bold to say if any man were sicke by Goddes appointmēt for that cause only to satisfy for his sinnes remitted before in the sacramēt that he should streight recouer vpon the discharge of the debt which he did owe to God for his iustice if that infirmity wer for no other cause but that onely as it may be for many mo whereof no man can easely iudge And therefore not onely Christ him selfe as I shall declare hereafter but Aaron also healed in the old lawe the infirmities of thousandes which came vpon them onely for temporall punishment of sinnes And in the sacrament of extreme vnction the Apostle S. Iames affirmeth that oure Lorde shall vpon the priestes prayer lifte vppe the penitent or ease him of his sicknes Which may seme to be meant only or chiefly of that sicknes which commeth vpon the party by Gods hande as a punishment of those sinnes which be remissible in the sacrament or suche like means lib. 3. de sacerdot As S. Chrysostom sheweth also a passing power in the ministers of Goddes Church saying that they may kepe mans soule from perishing and may charge him with more easie paine euen at his passing hence besides that they may ease his bodyly infirmitie also by their holy prayers in the acte of extreme vnction in this sense speaketh he thereof But as I sayde because no man can well iudge when man is afflicted onely for temporal discipline or satisfaction or when for other purposes to vs vnknowen the Church of God that vseth highe wisdom and moderation in al thinges medleth not directly in pardoning by her iurisdiction any such bodyely aflictions as God chargeth man with al in this life which may be to the forsakē as a beginning of their eternal damnatiō as S. Augustin saith as well as a tēporall correctiō therefore not effectually remissible in the Church But the bonde of Purgatorie that I saye in the Churche may be released and is released at euery tyme that man worthely receiueth a full and plenarie remission of all penaunce enioyned and due to be enioyned by the lawe of the Churches decrees I doo not speake nowe of the deliuery of any person from the paines of purgatorie which already is actually there or for the Churches power in releasing of their paynes It is another thing to release Purgatorie paynes and to preuēt purgatorie after they be in the course of Goddes iudgment for the same I am not so farre yet but
more excellent office standeth vpon vnfaythfulnes mistrust of Gods promisse loue of sinne liking of libertie lothsommes of truth and vnmyndfulnes of saluation In which case though neyther the heauens yeld fier for ther present punishment nor the earth open for theyr spedie passage to eternal payne yet the perpetuall fight whiche they kepe agaynst Gods ordinance there disordered life and disobedience there darknesse of vnderstanding in such light of approued trueth and the continuall course of the Church whiche in marueylouse myserie they doo willingly susteyn doth me thinke fully resemble the lamentable state of the damned and forsakeÌ„ sorte and therefore beinge yet a lyue in good lykinge and lybertie I feare they wyttingly willullie perishe And yet I am not so voyd of al hope of their recouery that I would refuse to conferre wyth them touching that authoritie of remissioÌ„ of sinnes or other preheminence which the Priestes of Christes Church doo clayme and they so earnestlie controll Though the rather I would doo it for the helpe of the more huÌ„ble sorte which in these dayes of disobedience be rather dryuen out of the way by force of the common teÌ„pest then by malice or misbehauiour towardes the ministerie whom in Christes name I must aduertise to coÌ„sider carefully in what doubt and daunger they and all ther dearest doo stande in this pitifull vacation and long lacke of the practise of priesthoode for the remission of their sinnes other nedeful succour of ther soules For if Christ CoÌ„tempt of mans ministeri for remission of synnes bringeth daÌ„natioÌ„ by whose bloud we obteyne pardon of our offences haue by his ordinance made man the minister of our recoÌ„ciliation to God the bestower of his mercy in remission of sinnes then doubtlesse who so euer neglecteth to walke the knowen waye of saluation and refuseth the ordinarie meanes of mercye whiche Christe meaneth to be applied to oure vse none otherwise but by the office of mortall men he lyueth in sinne perpetually he dieth in sinne wythout hope of recouerie for sinne wythout doubt shall perish euerlastingly Therefore the matter of so great importance standing on so doubtfull termes it were no wisdome to sleepe so soundly in suche present peril nor to continue wythout care and singular respect of most dredful state In which if we passe our dayes wthout hope or possibilitie of Goddes mercie by cause we refuse mans ministery then all our life and studies all our paynes or pleasures all our woorkes and wayes do nothinge ells but driue vs in disobedience to extreme death and desperation I make the more matter hereof for that not onely such as be ledde into folye and falshode by the perswasioÌ„ of some to whose teachinge and lykinge they haue vnaduisedly addicted them selues but also diuerse euen of the faythfull that be not fallen thankes be geauen to God so farre as to contemne the Churche and Christes appoynted ordinance are not yet so touched as in such case of extreme miserie Christen men should be Heresy â—nfecteth daungerously eueÌ„ vvher she Killeth not For heresie is such a creeping and contagiouse canker that albeit she vtterlie through mercy and Goddes grace kill not all yet she dulleth the conscience dryeth vppe the zeale and enfecteth the mindes of most The lyke lacke of Christian comforte hath bene often ells amongest the people in suche stormes of the Churche but so lytle care and consideration thereof I doo not lightly remember In the persecution of the Vandalles and Arian Gothes in Affrike the people of God were seuered from they re pastours and thereby wanted succoure of their soules as we nowe doo but therof they conceiued such greif heauines that it is surely lamentable to remember Li. 2. de persecut Vandal The story is recorded by Victor the woordes of the sorowfull people vttered in the waies as their holy Bishopes did passe towardes theire banishment be reported thus A meruailous preasse of faithful people that the highe wayes coulde not receiue came downe the hills with tapers in their handes and laid their deare children at the Martyrs feet so they termed the witnesses of Goddes truth then and pitifully complayned thus The sorovve of the Christian people for their Bishopes bannishment Alas too whom doo you leaue vs so desolate whiles your selfes goe to the croune of martyrdome who shal nowe baptise these poore babes in the fountes of liuely water who shall loose vs tied in the bandes of our offencâ—es by pardon and reconciliation who shal prescribe to vs the due of penaunce for our sins past For to you it was surely said what so euer you loose in earth it shal likewise be loosed in heauen Such you see was the carefulnes of the people thaÌ„ in that litle lack of so necessary a thing where now in so long desolatioÌ„ of most holy thinges and our greatest comfort fewe there be that take any greif of so much miserie at al and that hartely lament the case almost none If we assuredly beleeued as it is surely true that al whiâ—h passe this present life in the boÌ„ds of mortal sin should euerlastingly perishe without al hope of mercy and theÌ„ to be vndoubtedly bound in theire offences whom the priestes of the holy Church had not loosed in this life excepting only the case of extrem necessity where by no means possible mans ministery can be obteined then truly besides the feare of our owne dangerous state our hartes would bleed for pity compassion of so many that depart this present world in the det of eternal damnation not only of our ChristiaÌ„ brethreÌ„ commonly but of our deerest and best beloued peculiarly It is not my timerous conscience nor scrupulous cogitation that rayseth this feare but it is the graue sentence of Goddes ordinance it is S. Augustines owne iudgemeÌ„t that moueth me of pitie to moue of duetie to admonish my brethreÌ„ friendes of a thing that perteineth to them all so neare S. Augustin coÌ„ceiuing the manifold miseries of the ChristiaÌ„ people in thabsence of their true Pastours in times of persecutioÌ„ doth liuely set furth the godly endeuors of faithful folks in these words Doe we not coÌ„sider wheÌ„ the matter is brought to such aÌ„ extreme ishue wher it can not be by flight auoyded what a woÌ„derful cuÌ„curse of christiaÌ„ meÌ„ of euery kind state age is vnto the Church wher som cry out for baptim some for recoÌ„ciliatioÌ„ or absolutioÌ„ for so I interprete ipsius poenitentiae actioneÌ„ which also may meane a request to haue penaÌ„ce apointed of the priest and al generally cal for coÌ„fort coÌ„fession and bestowing of the holy sacrameÌ„ts In which extremitie if ther lack such as should minister these thinges vnto theÌ„ QuantuÌ„ exitiuÌ„ sequetur eos ê™ de isto seculo vel noÌ„ regenerati exeuÌ„t vel ligati quaÌ„tus estetiaÌ„ luctus fideliuÌ„ suoruÌ„ ê™ eos secuÌ„ in vitae aeternae requie noÌ„ habebuÌ„t What vtter destructioÌ„ shall
Domini indicare quaerere medicinam sicut scriptum est IniquitateÌ„ meam pronunciabâ— when the sinner watereth his couche with teares and is not ashamed to vtter al his sinnes to the priest of God aÌ„d to seke remedy as it is write I wil coÌ„fesse mine iniquity S. Dionyse also an Apostolik maÌ„ doth inuincibly proue vnto vs that coÌ„fessioÌ„ to a priest and the sacrament of penauÌ„ce was in vse in his dayes that is to saye in the Apostles time Epist ad Demophilum for he was S. Pauels scholer He checketh verie earnestly one Demophilus a noughtie Monke Monkes in S. Dionyse tyme. that you maye see Monkes be olde when there was an euell one in S. Dionyse dayes and yet ther was an euel Apostle before there was an euell Monke that you maye see both orders be auncieÌ„t thoughe A poeniÌ„teÌ„t thrust back froÌ„ coÌ„fessioÌ„ and the priest reviled by a levvd Monke be they neuer so holy they can not be alwayes void of euell But this Demophilus I saye bare a great rebuke of Dionysius that he vsurped once a priestes place functioÌ„ that on a time he thrust backe froÌ„ the priest rebuked coÌ„teÌ„ptuously a poore peniteÌ„t that came to coÌ„fessioÌ„ and called the priest sitting on confession a wretch and a miser that he durst take vpoÌ„ him to make a sinner a iust maÌ„ Which woordes were verie fit for Luthers mouth an other religious maÌ„ of like humor and honestie So soon was coÌ„fession hated of the wicked and so spedily was it defended of the faithfull as of S. Dionisie who here calleth the orders diuine actes of penaunce the decrees and institutions of God I can not stande vpoÌ„ euerie pointe which greueth me much my matter is so passing fructfull one worthie witnesse is yet behind Epist ad fratrem Domini S. ClemeÌ„t I mean him that S. Peter made his successor Si fortè saith he in alicuius cor vel liuor vel infidelitas vel aliquod malum labenter erepserit non erubescat qui animae suae curam gerit confiteri ei qui praeest vt ab ipso per verbum concilium salubre curetur quò possit fide integra bonis operibus poenas eterni ignis â—uadere et ad perpetuae vitae praemia peruenire If either enuie or infidelitie or any other greuouse sore priuilie possesse mans soule let not him that hath any care of his saluatioÌ„ be ashamed to coÌ„fesse it to him that is his Prelate that throughe his woorde and counsel he maye be healed of his sinnes and that in true faith and good woorkes he maye escape hel and atteine to euerlasting life T. hus S. Clement The conclusion of this treatise remouing the impedimentes of confession THus farre in despite of heresie and all her abbettours hath trueth brought it self By Christ power was giuen to the Apostles priestes to remitte sinnes by Christ confession was instituted by the Apostles it was commended vnto all Christians by their example all nations faithful afterward haue vsed it by generall Councells which be of most soueraigne authoritie it hath bene both confirmed and commanded by al lerned doctours liked allowed by all christian people frequented reuerently as the onely refuge after their relapse Therefore who so euer shall see this case so cleare and so consonant to all reason to al learning to al the practise of Christian people to al the exaÌ„ples of antiquitie and to Christes own institution let him schoole his conscience as he thinketh good For if vpon consideration of this practise so approued by all meanes possible he can not charge him selfe with obedience to the trueth and the exercise of that in his life and workes whcih he seeth to be most sure certen as well by the Churches vsage Neuer any earthly povver coulde haue established or begoÌ„ any such burdenous thing as CoÌ„fessioÌ„ ys had not the force of Christes institution driueÌ„ the vvorld theruÌ„to as Gods owne writing will moe woordes wil not weigh with him nor the persuasion of man shal euer much moue him to that which the continuall terrour of coÌ„science alwayes acknowledging that trueth in minde the practise whereof in outewarde facte he abhorreth can not effectually force him vnto Harde it semeth I knowe to the worldlinges and to the weake and so harde that neuer man could haue brought it into the Churche much lesse to haue continued it so long if it had not proceded from the precept of Christes own mouth to open the whole harte and minde to man And it can not but be ioyned with some naturall bashefullnesse in this oure frailtie to vtter that to an other whiche in it selfe of what sorte of sinne so euer it be is most filthie and lothsome But knowing and feeling vndoubtedly that the continual close keping thereof in the couert of oure conscience is much more great and greuous tormente and therwith conceiuing Christes ordinaunce to be suche that no consideration of oure imbecillitie nor contrarie liking of oure phaÌ„tasie may or ought to withdrawe vs from that thing which for vs all is accompted moste conuenient and necessarie let vs neuer by oure disobedient willes striue againste Goddes wisdome If the burden therefore of confession seeme to any man intolerable as in deede it is not but verie pleasaunt to all suche as haue tasted howe swete Christe is lette him ease it with earnest consideration that it is exceding commodious to breake the pride of mans harte to make him knowe him self And if that any burdeÌ„ of shamfastnesse appeare in the vttering of his sinnes he maye learne to take it gladly as some worthie payne for his offences and some peece of recompence and satisfaction for the same Shame is ioyned by Gods ordinauÌ„ce to sin for a punishmeÌ„t and it vvas susteined of Christ him selfe amoÌ„gest other paynes for oure sinnes It pleased God at the first fall of oure fathers to ioyne shame and some confusion to sinne by which they were bashful at the voice of God of their owne nakednes Seing that of his infinite wisdome it pleased him to make yt the first punishment for sinne and to laye it vpoÌ„ his own Sonnes most innocent person in his contemptible death and manifold rebukes sufferred for oure sinnes and sakes lette vs not disdaine to beare some portion therof in this sacrament of confession for the release of oure owne sinnes That verie shamefastnes so much abhorred and so much respected shal often preserue man from further offending whereof he knoweth after he muste againe so soone before God and his minister be rebuked But what shoulde we talke of so smal a lette wher the coÌ„fort of opening oure sores and woundes to a maÌ„ that by nature is a like sinner and by vse of hearing manâ—e faultes can not muche marueile at oures and by office there is moste secret tender and carefull ouer vs The comforte of mannes conscience had by confessioÌ„
they chalenge then to forgiue that punishement or some parte thereof which the lawes did prouide whereof they were the makers or executours themselues and consequently to remitte suche punishement as might ensue for the lacke of fulfilling thereof There is no temporall Prince but he may by his Princely Prerogatiue pardon any seueral fault coÌ„mitted either against his owne person or the coÌ„mon wealth that is to say discharge the offeÌ„der of the paine which by law he should suffer And why should we think it straunge that those meÌ„ to whome by expresse woordes of Christ more preheminence is giuen for their iurisdiction spirituall then to any Prince aliue is geuen by law or nature for their ciuile Regiment why should we thinke it straunge that they shoulde pardon or release the paines and penalty appointed by the Ghostly Father or prescribed by the lawe or due to the sinne it selfe by Goddes iustice if there were no lawe for the case or order taken of the Church past And that it is the temporal punishement onely which they meane to pardon by their Indulgencies it may be euident both by that we haue sayde before and also by the woordes of course in most Indulgencies in which lightly you see this clause De poenit entijs iniunciis we assoile them from their enioyned penaunce or from the penaunce of so many dayes or yeares as may be seene plainly in the holy Councell of Lateran and in the Decrees hoth of innocentius the thirde and fourth The sinne it selfe is not measurable by times and yeares Can. 62. De peniten remission cap. quod auâ—em for it is a simple and indiuisible acte or affection of minde or man as oure schooles speake in suche matters and therefore a man can not be assoiled from parte of his sinne and bound in the other parte but he that forgiueth the gilte and faulte of sinne which the Prophet calleth iniquitateÌ„ peccati he releaseth no dayes nor yeares Psal 31. but he forgiueth the very faulte it selfe Neither is ther any eternall punishement which can be eased by any nuÌ„ber of dayes wer they neuer so many Take you froÌ„ an infinit endlesse thing how much you list it shal be eternall still Then it is onely temporall punishement which before God and the world is limited by certaine proportion of the wickednes commâ—tted and of that satisfaction which Goddes iustice requireth at the handes of the party penitente which can be released by dayes or yeares Pardoning for dayes aÌ„d yeares is onely meant of the punishemeÌ„t for sins in parte or in whole And therefore the Popes or Bishopes Pardons onely forgiue temporall punishement enioyned or at the least due for aunswere of Gods righteousnes to be enioyned Wherein also the Magistrates of the Church haue suche care and consideration that they remitte not so muche as any one daye of enioyned penaunce or deserued punishment but by recompence of the lacke of mans satisfiyng with some portion of Christes abundant desertes applied by the vse of their Keies to the reliefe of suche as doo lacke and for their zeale and deuotion are not vnwoorthy to receiue benefite by the singular treasure of the common wealth to helpe them in their priuate neede But for this matter looke for more towarde the ende of this Booke And now vpon the foresayd declaration lette this be as it were agreed vpon and let the Aduersaries wel vnderstand this to be the meaning of the Catholike Church that an Indulgence or pardon is nothing ells but a remission in parte or in whole of the bonde of that punishment which is enyoned or deserued VVhat a pardoÌ„ is after the mortall sinnes be remitted Goddes iustice being otherwise for the sayde sinnes recompensed by the common treasure of Christ and his Sanctes satisfaction which is applied vnto the parties vse by the Keyes of iurisdiction graunted to suche as Christ made the Stewards of his houshold the disposers of his mysteries For the Church of God and her Pastours though they be mercifull and inclined to remission rather then rigoure yet they take not vpon them neither in the sacrament of Penaunce to remit sinne and damnatioÌ„ neither out of the sacrament to release any paine or parte of punishment enioyned without recompence therof by Christes copious redeÌ„ption and the communion of holy workes that is betwext the head and membres of this mysticall bodie of Christ Payn due for sinne maye remayn after the sinne be forgeueÌ„ Perchance some Protestant wil here call vs backe and require proufe that there should be any payne or temporal correctioÌ„ remayning for those persons which haue their sinnes forgiueÌ„ by God in the sacrament of Penaunce or otherwise by the onely faith of the partie penitent as he maye perhapps surmise If he list to be satisfied in this case let him turne backe and take a short view of the woorkes of God since the beginning and there consider well whether God him selfe hath not coÌ„monly visited his children receiued to mercie with some correction aunswerable in respect of his iustice to the greuousnes of the crime forgiuen Who is so frowarde or so rude but he maye well discerne betwixt the fault of oure firste Father the punishment of euerlasting daÌ„nation deserued there by His sinne was one thing his deserued punishment an other thing his sinne was disobedience his punishmeÌ„t correspondent to that was euerlasting death Yet when so euer one of these two is forgiuen the other must needes be forgiuen also be cause he can neither be subiect to damnation whose sinne for which damnation was ordeined is forgiuen neither his fault be forgotten whose euerlasting perishing is prouided which is the reward of sin But now Cap. 10. both these being at once throughe Christ remitted to Adam as we reade in the booke of wisdoÌ„ who perceiueth not that he was for all that long afterward subiect to teÌ„poral death and many other miseries both of this life the next being only punishmeÌ„ts appointed by God for the ful satisfyng euen of those sinnes which were forgiueÌ„ him Looke at the Prophete Dauid 2. Reg. 12 whether God corrected him not with temporall scourge after he had expresselie forgeuen hym by the warrant of the Prophete Nathan his greuouse sinnes Exod. 32 Consider the case of all Goddes electe people howe sharpely they were visited for sinne Num. 12. after it was in them pardoned Marcke whether Marie Moyses his sister was not punished and separated seuen dayes as it wer for penance after her brethern had procured her pardoÌ„ at Gods handes Thus hath God of respecte not onely to mercie but also partely to iustice so alwayes pardoned that he hath had coÌ„sideration of iudgment and righteousnes Nowe whome should the Church folow in remitting of sinnes but him by whose power and warrant she doth remitte sinnes Seeing God then him selfe after he hath by his owne means and absolute power pardoned manens faultes and discharged
him of the sentence of death and damnation hath yet enioyned penaunce as when he saide to Adam In the sweare of thy browes thou shalte pâ—ouide for thy liuing Gen. 3. And to Ewe Thou shalt in paine bring furth thy children And to them both that they should die the temporall death though they might escape by his mercie euerlasting miserie seing this we need not to doubt but temporall punishment often remaineth after the sinnes be remitted and that the Church of God doth unitate most conueniently the sayed mercie ioyned with iustice in all her moste righteous practise of pardoning and punishing sinne in Christes behalfe by whose iurisdection she herein holdeth But for the further proufe of this matter I haue saide muche in the defâ—nse of Purgatorie and this question properlie perteineth to that place That Christ gaue by his expresse word authoritie to the pastours of Goddes Church to binde and loose not onely the sinnes them selues but also that teÌ„porall paine or penaunce remaining after the sinnes be â—orgiuen The Fourth Chapter BVT now for the great iurisdiction that Goddes Church hath in releasing the same punishmeÌ„t which remaineth after the â—aâ—â—e be forgiuen it standethe no doubte vppon that highe commission whiche Christ receiued of this Father and did coÌ„municate most amply to the Apostles and by them to all Bishopes for euer For the Father did not onely honour Christ his Sonne according to his humanitie with the power of priesthod or with other soueraigntie for the institution of Sacramentes or suche like but with all regiment of that bodie wherof he is the head as he is man By which key of iurisdiction he corrected sinners with great Maiestie pardoned theÌ„ at his pleasure not only of sinne euerlasting pain where the peniteÌ„ce of the partie did so require but also of suche correctioÌ„ as the law had prescribed for sinne or Gods iustice had enioyned for the same Math. 16. 18. And this iurisdiction and power of regiment he gaue to Peter principally when he bestowed on him the Keyes of heauen vpon the rest of the Apostles with him the power of binding loosing which is moste principally properly meant of enioyning penaunce or punnishing by sharpe discipline the sinners euel life either before they forgiue his sinnes or afterward For as the place of the xx of S. Iohn properlie coÌ„cerneth the power of pardoning reteining or giuing penaunce for satisfaction in the sacrament by the right of priesthod receiued in their orders thoughe it maye somwhat coÌ„cerne the Iurisdiction of the high Magistrates also so the place of S. Matthew rather perteyneth to the chastismeÌ„t of the wicked by opeÌ„ discipline as they haue the regimeÌ„t of al our affaires theÌ„ it doeth to the sacrameÌ„tal remissioÌ„ or satisfaction enioyned Cap. 18. binding vvaht vt meaneth For ligare there doth signifie some bonde of punishmeÌ„t wherwith the party is tied charged for his correctioÌ„ not only boÌ„de of sinne wherwith the Church bindeth no maÌ„ no more theÌ„ God him selfe doth but euerie man onely bindeth him selfe in his owne sinnes And the Church or her ministers do properly then binde wheÌ„ they punishe by their Iurisdiction the sinnes committed not for the damnation of them that did fall but for their correctioÌ„ ameÌ„dmeÌ„t And the playn meÌ„cioÌ„ of excommunicatioÌ„ which there is expressed to be giuen to the Apostles for the chastismeÌ„t of such as by more geÌ„tle admonition will not amende nor obeie the Church doth proue that to binde in that place namely importeth power of punishment to be executed on the offenders which way of chastisment is an open exercise of discipline giuen to the Apostles to be vsed at their discretioÌ„s for the edifung of Christes Church Therefore as to binde there is as well an acte of the proper power of iurisdiction Loosing vvhat yt signifieth as it is a function of priesthode to be exercised in the sacrameÌ„t of penauÌ„ce so to loose soluere in the place thoughe it maye signifie to remitte sinnes in waye of sacramental Confession yet it is more aptly correspondent to the woorde that went before of binding which was not sinne but the paine or punishmeÌ„t for sinne whereby it muste needes folow that as to binde doth signifie to charge the peniteÌ„t person with some teÌ„poral payn so to loose must also meane to dissolue the baÌ„de which before was layed on him for present correctioÌ„ For this is a rule moste certen that all the bandes which the Church layeth vpon any offender be medicinable if the partie list so take them and maye be loosed by the same power of the Church by which they were bounde before And therefore euer as mention is made in scripture of binding or which is all one punishing of sinnes ther is also mention of the like power of loosing for Christ woulde not giue power to the Church to binde or correcte sinnes but much more he would haue the Church resemble him selfe being her heade in mercie and therefore gaue her alwaies power to loose that kinde of punishment which she by her ministers had bounde or enioyned before For these two actes being aunswerable in coÌ„ference and coÌ„trarietie must necessarily folow eche other and properly perteyne to the like power and prerogatiue Then the one being giuen to the Apostles euen out of the sacrament of penaunce the other must needes also by the like right be receiued Lib. 1. de poenit Cap. 2. S. Ambrose rebuketh much NouatiaÌ„s because they would haue the Church enioyne penaunce but they liked not that she should mercifullie release the same against nor the penitents sinnes neither Dominus saith he parius soluendi esse voluit ligandi qui vâ—rumque pari conditione permisiâ— ergo qui soluendi ius non habet nec ligandi habet Oure Lorde woulde haue the right of loosing and binding to be like for equally he gaue the power of both Therefore who so euer hath not right to loose he hath no power to binde If any man then list folowe the Nouatians he maye holde at his pleasure that it perteineth to the Churches iurisdiction to binde that which the caÌ„ not loose again contrarie to Christes expresse graunt made vnto her first in the person of Peter and then in the right of all the Apostles to whome when he had promised as well the keyes of Order as iurisdiction he said vnto them what so euer you shall binde in earth it shal be bound in heauen and what so euer you loose in earth it shall be loosed in heaueÌ„ first giuing theÌ„ thereby authoritie to punish theÌ„ to pardoÌ„ And therefor as the SacrameÌ„t of Penance wherin sinnes be released or reteined was grounded vpoÌ„ the woordes of Christ spokeÌ„ to the Apostles after his resurrectioÌ„ wherof we talked so much in the former treatise so the power of giuing pardoÌ„ or punishing out of the sacrament by the vertue of their Iurisdiction as the Pope and other Bishopes now
first and the easiest is that penance whiche is in secret confession enioyned by our Confessour which is lyghly as these times be much lesse then the nature of the offēce for which it was prescribed requireth Yet because it is takē obediētly by our iudges prescription in a sacramēt Small vvorkes by force of the Sacraments are verye effectual in which God alwaies worketh much more grace thē he doth by the self same things without the sacramēt because the penitēt is ready to take more if more had ben prescribed in all these respects it stādeth oftē if it be any thīg correspondēt to the crimes for which it was enioyned for a ful satisfaction before God when it is accomplished The second way of punnishment is appointed by the Canons generally for suche faultes as be committed after Baptisme that is to say by the lawes of the Churche or Decrees of Bishops and chief Magistrates thereof and is called Canonical Satisfactiō Canonicall satisfaction Which is much more sharp grieuous then the other that in priuate penance is cōmonly giuē a great deale more answerable to Gods iustice the grieuousnes of the crimes cōmitted And so the Canons were not only prescribed as som iudge not right of them for open offences to satisfy the Church the offēce of the people but also euē for secret sinnes as we may perceiue by S. Augustin Tertullian other that haue writē of penāce And this way of prescribed satisfaction by the aunciēt decrees of Coūcels which lightly appointed seuē yeres of penāce for euery deadly sinne was almoste a rule for such as heard secret cōfessions to moderat their penāce by which they lightly gaue to the penitentes euen after the limitatiō of the said decrees aunciēt Canons Now to geue so many yeres or daies of penāce signifieth the iniūctiō or prescriptiō of fastes by certain daies wekely throughout the said prefixed times or cōtinual fasting frō most meats euery day in al those yeres of penance other thē would suffice for susteinyng of nature as bread water such like thinne diet which mans bodie in this fal of our strength and maners coulde now scarse beare and with this continual mourning in outward behauiour of countenance speache and apparell and which was the greatest of all necessary abstinence from the holy Sacraments till the said penance was accōplished Penance appoīted not only for cautel but for satisfactiō And this great penance was in the Primitiue Church prescribed by the Canons not onely for cantele and prouision for the like sinnes afterward to be committed then when the Church had her punnishment for sinnes seuerall from the paines appointed by the ciuile lawes for the same but also for the satisfieng of Gods iustice for the penitentes sinnes the burden whereof then was counted as in deed it is so intollerable that neither the Churche spared to enioyne great satisfactiō nor the offenders refused to receiue and accomplishe the same with all humilitie This therefore is the second way of punnishment or prescription of penāce for mortal sinnes remitted or in waye to be remitted by the penance of the party In which kind you may accompte also the seuere punishmentes which concern the soule most although somtimes they are ioyned vnto some corporall afflictions as excommunication suspension degradation and such like for al these were vsual in the beginning of Christian daies for correction of sinne The third way of punnishmente of temporall sinne is by Gods own hād as when he striketh some by sicknesse or by temporal death or by the paines of Purgatorie whiche is a place of temporal satisfaction and correction of the soule onely in the next life 1. Cor. 11. Thus was diuerse of the Corinthians cast into infirmities many striken dead and further also punnished in the next worlde in the place of iudgement there not eternall but transitorie because they woulde not iustlye iudge and correcte them selues And whiche is muche to be noted for our purpose the Apostles also had authoritie geuen them to punnish the offenders often by bodily vexation and death sometimes that they might therby make true shew and proufe to all the worlde The Apostles had authoriti to afflicte the bodies of men for sinne◠that they and their successours had iurisdictiō ouer the soules of men whiles they made it euident by manifest signes wrought in the face of all the world euen vppon the bodies them selues which are not so properly subiect to the gouernours of the Church as the soules of the faithfull be though their bodies to for the soules sake be subiect to the said power And not withstanding the same miraculous force in correcting sinners did ceasse afterwardes yet the like power ordinariely to be exercised by geuing penaunce and seperating from the sacraments remaineth in the Churches right still And heere we may not thincke that the killing of diuerse as well by Gods owne hande amongest the people of Israell in Moyses tyme Exod. 32. Num. 11 14.16 as of other that dyed of diseases for punishment of theyr vnworthy receuing the Sacrament in S. Paules dayes 1. Cor. 11. Act. 5. or the sleaing of Ananias his wife by S. Peters hand many moe perhaps wherof there is no talke in the text we may not denie I say Hier. in Cōment Ezechielis cap. 10 that these were all killed eyther of God or of Christes Apostles to eternal damnation but rather for their temporall correction and the auoyding of Goddes iudgementes to come especiallie where anye of them did repent them of their faulte before their deserued death came vpon them Now by these three diuerse waies of correctiō for sinnes remitted no dout the Pardons of Gods ministers must be limited and vnderstanded so that who so euer geueth a pardō laufully he must either discharge the Penitent of the punishmēt which his Ghostly Father enioyned him or that the old laws of most holy Councels charged the like offenders withal VVhat pain pardons doe properlie remitte or that God himself enioyneth somtimes in this world but especially in the next life where God more exactly and proprely punnisheth both for sinnes remitted not remitted If the Pardon be large it taketh awaye the whole paine if it be otherwise it determineth the number of daies and releaseth not al but part of the penance onelie that is to say so many dayes or yeares as in the Indulgence is mētioned Whereof no man can now be ignorant if he doe but marke that the penance which the Pope taketh vpon him to remitte was also limitted by yeares of fasting praying abstinence from the Sacramentes and suche like as if your Confessour had geuen you in penance to fast euery fridaie breade and drinke onely for some notoriouse sinnes confessed vnto him then the Pardon for twenty daies would discharge you of so many daies from your saied bond as be named and if it be a free and
daies or yeres be to be vnderstand in the form of Indulgences And this is the Churches meaning in giuing so many daies and yeares as be often times expressed in pardons in titles of prayers or vse of certaine saÌ„crified creatures made holy by Gods woorde and praier Of which because we see not the originall and because by vnlawfull practise of Printers or writers the grauntes of diuerse Bishopes for multiplication of the yeares may be ioyned togteher againste the meaning of the giuers there may be some forged not authentical yet we will not staÌ„de in that point because it is certen that such be in deed graunted diuers times by them that haue lawfull authoritie in the Church The vndoubted seÌ„se wherof though euery man may easely vnderstand by the premisses yet fully to opeÌ„ the case which is now so common in moste mens mouthes and not well coÌ„sidered of many ☜ Looke howe many dayes or yeares a man may deserue to be punished in this life if his sinnes were to the vttermost taxed the apointed penance of the Church fulfilled so many yeares maye the gouernours of the Church remit and forgiue by a PardoÌ„ But many a man may and God knoweth often tymes doth committe so many greuouse offences continue so long in sinne liue so wantonly and so carelesly in all maner of wickednes eueÌ„ to his lifes ende almost that being coÌ„uerted by Christes grace and so deparring hence in his fauoure as it often through muche mercy falleth he must needes be in exceding great debt for so long a life so euel spent And I thinke if you call him to account for all his coÌ„mon dayly offences This is ouer coÌ„mon a case in the vvorld for all his dayes vnthriftily wasted for euery of his idle woordes for euery of his vain thoughtes for so many occasioÌ„s of good works omitted which he ought haue doen for often felowship in other mens misdedes besides his owne all this wil rise to a great debt in a mans case that neuer required in all his time effectually to haue his debtes forgiueÌ„ him and therefore he must needes stand much bound euen for his veniall trespaces which though they deserue not of their nature damnation eternall yet being not remitted they binde man to transitorie punnishment according to the number time and weight of them But now if you sitte on the audit of the greater matters of this mans conscience where euery of his sinnes deserued by the Churches limitation for correction onely after they be remitted nere hand seuen yeares penaunce and some many moe where he hath doone nothing ells all his euell and long time but heaped sinne vpoÌ„ sinne where infinite sacrilege boldly hath bene committed where his fleshe was neuer satisfied of moste vnlawfull lustes where his minde was euer full of greedy gain wher his handes or harte were alwaies imbrued with innoceÌ„t bloud were no parte of his mind or body hath bene free from what iniquity you can name in all this corrupt case of many a maÌ„s life De comâ— punc rordis lib. 2. where no good workes that I may may vse S. Chrysostoms woordes are found by which ther may be any hope of release where there is abundance of all sinnes without any satisfaction in this lamentable state of a life so euell spent howe manye yeares penaunce if it were possible for the partye to liue so long were he by the Churches iudgemente Note vvel this case by the weight of his wickednesse or by Christes iustice to be chardged withall Surely if his life were not onely a thousand yeares for so long almost did some of the olde fathers line but if it were ten thousand yeares he coulde not satisfie for so muche temporall paine and debt of sinnes as reason law and Goddes iustice woulde and well might charge him withall though the great debt of euerlasting damnation by Christes grace were mercifully remitted in the priestes absolution at his confession before Therefore whether the party liue or die he is in debt for suche penaunce if rigour were shewed as so greate sinnes deserued And if he liued ten thousand yeares he were bounde in his life time and in his body to accomplishe as he might the due penaunce for his desertes if he die streight vpon his repentaunce he is no lesse bounde by suffering paine and punishment in the next world to fulfill the same For Gods iustice leeseth no right because maÌ„ leeseth his life Neither is it necessary for the due paiment of that greate debt of so many yeares that the paine of purgatorie shoulde endure so long or so many yeares as had bene necessarie for the accomplishing of his penance in this life For the might the force the hougenes the excesse and the nature of the paine in the next worlde is so fearfull and so great Super psal 37. as S. Augustine ofteÌ„ noteth that a great deale lesse time sufferance of the same is answerable to much more in the worlde this present life For what comparation is ther betwixt a dayes fasting here and a dayes punishmeÌ„t in purgatorie better it were surely to suffer a huÌ„dred yeares suche penaunce as the Church prescribeth in this mortall life that hath in it much wordly ease and comforte for the release of the enioyned paine then to abide one daye or weke in so greuous a torment as the holy Doctours and all the Churche holdeth Purgatorie to be Therefore to forgiue suche a greuous sinner in the latter ende of his life receiued to mercy as we haue now spoken of a thousand or two thousand yeares of penaunce is as muche in effecte and nature of the termes as to remitt and release him of so much punishment or the debt and bonde of so much punishment in Purgatorie as is proportionall and correspondent to so many dayes or yeares of penaunce as the peniteÌ„t in this life was bound vnto by the Canons of the Churche or the iust enioyning of his Ghostly Father OrigeÌ„ in Num li â— Hom. 11. For the Pardons measure the matter not by the limites of Purgaâ—orie the bondes borders or way of limitatioÌ„ wherof the Church knoweth not but by the yeares and times of penaunce prescribed to sinners by the holy Canons vpoÌ„ the bond wherof Gods iustice temporal in the next world doth as I haue proued muche depende To be shorte then and plain to giue a pardoÌ„ of a thousand or two thousand yeares or moe yf the graunte goeth so is as muche to saye as to forgiue so muche punishment as might be aunswerable for so greate penaunce not fulfilled in this life As if I wer behind with the Church indebted to God hard before my death of a huÌ„dreth dayes fasting in which case I caÌ„ not recoÌ„pence if my Bishope then or the chiefe heade of al the Ecclesiasticall Hierachie doo forgiue me twenty of the sayd dayes then my punishmeÌ„t shal be so muche lesse in Purgatorie not by
side grace mercy on the other not only in the gouernmēt of Popes and Bishopes but in Christes owne regiment his holy Apostles from whom to our priestes all this power procedeth In them then of whome heresy and falsehod doo stand in awe lette vs see whether any examples may be founde of pardoning the payne due for sinne The seuen diuels possession of one womans body Lucae 7. 8. Christe him selfe gaue a pardon was no smalle punishment for sinne yet when it pleased Christ he both forgaue her the sinne discharged her of that horrible punishment for the same she had a graūd Pardō a plenary Indulgence because she loued much Yea a woman that had committed adultery Ioan. 8. therefore by the law subiecte to death was pardoned by Christ not only of her sin damnatiō but of the penalty which by Gods law she was subiect vnto for the same syn wherby he declared that he had ful power not only to remit sins but also to giue pardō for any temporal paine or punishment prouided by lawe for sinne where are they woman that do accuse thee quoth Christ Here is none here sayd she Lorde If none haue condemned thee saith Christ thē doe not I condemne thee go thy way therefore and sinne no more And this is in the viij of S. Iohns Gospell Which exāple I alleadge the rather because S. Augustin noteth it as a straūge power iurisdictiō Epist 54◠that should remit the punishement enioyned by the law it selfe for a publike crime wher the person was taken with the maner Yea he applieth it to Priestes Bishopes proueth that it becommeth thē at the least to make intercessiō to the tēporal officers by occasion for the release of offenders euē ther wher they be subiect vnto the apointed punishment of the lawes Wherin he saith that though they cā not by their authority cōmaund their release yet that it behoueth the Ciuile Magistrates to release the payne wher they doe make request For which cause Macedonius a Magistrat had chalēged S. Augustin or rather asked him the questiō why Bishopes did so much intermedle in the tēporal iudgmēt for procuring pardō to offēders in so much that they woulde not take it wel if they obteined not the remission of the parties punishment for whome they made intercessiō To whome S. Augustin answereth trimly and largely where amongest other thinges he saith Ipse Dominus intercessit ne lapidaretur adultera eo modo nobis commendauit intercessionis officium Oure Lorde him selfe made intercession for the woman taken in adultery and by that facte commended vnto vs the office of intercession And S. Augustin excommunicated County Bonifacius that he tooke from the Churche an offender Epist 187 and put him to execution when he came to the Church for mercy and pardon So prone hath Goddes Church euer bene to remitte the paine for sinne deserued not onely wher she had ful authority to pardon at her pleasure but euen there where it could not otherwise be had but by intercession to other men who had to doe therwith Again Christ deliuered in the fifte of S. Iohn one that had bene feeble eight and thirty yeares long for a punishmēt of his sinnes and that he might vnderstand that that sickenes came vnto him for correction of his former offences he said vnto him after in the temple Loe now thou art made whole look thou sinne no more least a woorse thinge happē vnto thee Neither is it vnlike but the party had his sinnes remitted long before Christ healed him of his corporal infirmity by the sacrifices of the lawe and by ordinary meanes of that time through the faith in Christ Iesus Whereby you may perceiue that oure high Bishope Christ hath giuen pardon to many not onely of their sinnes and euerlasting damnation but also of the temporal paine and punishment either prescribed by the lawe or enioyned by Goddes owne appointment Then we neede not wonder that the Churches officers holding by his right both the title to pardon and to punishe should be by his example so proue to mercy which of the twoo is alwaies most cōmended in spiritual regiment Neuer the lesse we meane not that the priest hath alwais such power as Christ had in remouing of bodyly sicknes not only because they know not when it is the deserued paine for sinne as he did but also because as S. Augustin saith Remissio in Ecclesia magis fit propter futurum iudicium Enchir. Cap. 66. Pardoning in the Church hath more respecte to the iudgement of the next worlde He meaneth by the temporal iudgement and for that he alleageth out of S. Paule that the iudgmēt which he willeth vs to preuent by punishing our selues is the correction of such as God loueth least they be damned with the worlde which can not signify the euerlasting iudgmēt We meane not then that the Pardons of the Ecclesiasticall Magistrates should perteine alwaies to the releasing of bodyly paines duely deserued for sinne or for other causes appointed because Christ so did not vnto al but vnto some as it pleased his wisdom but this we say that as he of his mercy tooke away and released the sinners of certaine temporal afflictiōs as well appointed by the Law of Moises as enioyned by Gods owne hande and so gaue a pardō of that which both Moises and his owne Father appointed euen so may the Apostles and their successours pardon any man that is worthy of that benefite of some parte or al such penaunce as their owne law prescribed or the iustice of God vpō the bonde of their decrees and the debt of the sinners hath in the next life prepared Although as I haue once noted before not only the Apostles miraculously but also Gods Priestes dayly doe heale in the sacrament of extreme vnction prayers not onely sinnes Iacob 5. but the penitēt of their sicknes and infirmity wher the disease especially came of sin as I suppose or otherwise whē it is expediēt to the party and glorious to Gods name But in S. Paul we haue an inuincible proufe f the authority iurisdiction of Bishopes and principal Pastours Iurisdiction exercised by S. Paule touching as wel the power of enioyned penaūce satisfactiō for sins cōmitted as the lawful power of pardoning the same which before was enioyned so in one fact of the Apostle a cleare practise of binding loosing He first boūd him by excōmunicatiō that had so greuously offēded and to showe what a terrible torment this kinde of punishment is and how much it is to be dred he maketh it euident by a straunge corporal vexation that al Christian men might conceiue the misery of those persons which be excōmunicated hereafter whē the external sign miraculous torment should ceasse in the Church I will reporte the matter fully There was amongest the Corinthians one of reputation 1. Cor. 5.
bloude and stroke layde vpon his blessed body were hable of the infinite inestimable worth and force thereof to satisfie for all debt due to all the sinne in the world whether it be death and euerlasting daÌ„nation or temporall paine and purgatioÌ„ By which abundant price of his passion and copious ransome the Churche for whose sake this precious price was payed dooth not onely holde her selfe to be redemed from death and damnation and so saued by Christ her heade for he is the Sauioure of his body saith S. Paule Epâ—res 4 but she holdeth the ouer plus as a man woulde saye of so abundaÌ„t copious and infinite redemption to be a tresure in the house of God to relieue her childrens lackes to release their paynes to worke with them in satisfyng for ther sinne and to work mercy for them also for lacke of satisfyng for their offences that want being founde in oure penaunce towardes the recompensing of oure euill life past may be supplied by the treasure of Christes death that remaineth yet of full force and strength to be applied vnto vs in such oure necessities as shall be thought meete vnto Christes Vicar generall in earth and other his holy apoynted ministers 1. Cor. 4. with whoÌ„ as S. Paule saith he lefte the bestowing of Goddes mysteries For althoughe the holy 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 â— Epist Cap. 2. but also for the damned and for the whole worlde saith S. Iohn yet no man may be so hardy to claime the benefite therof otherwise theÌ„ through suche meanes as he hath apointed and by the ministery of such men as he hath placed ouer his household and family to giue the children meat and susteinaunce in due season not as they shall niordinatly craue it but as he shal discretly find to be meet for them Therefore where this wise stewarde of Christes holie houshold to whom he gaue the keyes of the treasure and susficient authoritie to feede and gouerne his whole flocke where he shall orderly iudge the offender meet and of good congruytie worthie of grace and mercie ther he maye pardon and recompense the residue that can not be fulfilled of the partie penitent with soome peece of that inestimale treasure of Christes redemption which remaineth in the Church impossible to be wasted and so shall remaine to the vnspeakable benefite of the faithful And suche a perfecte knot their is now since Christes incarnation of euerie member in Christes mysticall body which is the Church and compaine of faithfull with him being the heade of the saide body that his merites workes suffering and satisfaction may well be applied to serue and supplie all wantes of eche member therof Yea more then that the holy suffering and tribulation of holie Sanctes as of oure Blessed Ladie Christes mother SatisfactioÌ„ of Sainctes and the holie Apostles with numbers of constant Martirs Confessours and Virgins helpe to supplie oure lacke also encrease the huge treasure of the Churche for the satisfying for oure sinnes which yet notwithstanding as they were meritorious to the sufferers be fully rewarded by the glorie of Christes kingdome and eternall felicitie which farre excedeth not onely the merites of all Sanctes but sufficiently rewardeth the incoÌ„parable huÌ„ility obedieÌ„ce of Christ to his Father in suffering death vpon the crosse though his workes as they be satisfactorie for vs are not yet answered in vs nor caÌ„ not be til the worlds end And for Christ in this case our aduersaries perchaunce would not muche sticke with vs but for the remaines of Sanctes satisfactioÌ„ they caÌ„ not abide And if S. Paule in expresse woordes did not vtter this my meaning concerning the trauaile of holie Sanctes for Christes bodie which ys his Churche the litle holy ones of these daies wold haue spurned at these kind of speaches for feare of dooing iniurie to Christ of whose honoure the good men make theÌ„ selues so tender Colos 1. These woordes then doth S. Paule vtter of his trauaile taken for the Churches sake Now I doo reioice in my passions or tribulations taken for youre sake and I fulfill those thinges that doo waÌ„t of Christs passions in my owne fleshe for his bodie which is the Churche Thus said S. Paule Wherby you see that not onely the want of one meÌ„ber maye be supplied of the head of the body but that eche member may helpe the infufficencie of an other member Whereby for all that we maye not conceiue that there is any lacke or insufficiencie on Christes parte or passion which was so full and abundant of it owne valure that by it selfe alone without the helpe of all mans merites or other creatures it was a sufficient price for the sinnes of all the worlde moe if moe might be But the lacke that this his passion was not in effecte so forcible and so fully in al mens cases was the want of some paynes and passion in his body the Churche by which she and euerie of hers were bounde to conforme them selues vnto Christ by taking paynes in their fleshe and suffering together with Christ their heade For so long Christes passion wanteth his due effecte in vs thoughe it were neuer so full and sufficient in ti selfe as we do not conforme oure selues to his paine and tribulation taken for vs. Therefore though Christ in his owne person suffer now no more yet he doth suffer and dayly shall suffer till the worldes ende in diuers meÌ„bers of his holy bodie as the heade saith S. Augustine suffereth when the finger aketh as Christ him selfe charged S. Paule that he persecuted him Act. 9. when he onely molested his members And so long as the Churche militant trauaileth here in earth so long hath Christ oure Maister somwhat to suffer to make his passion effectuall in suche as shall be saued and in that sense some peece of his passion in euerie of the faithfulls bodies must be supplied By al which holy paines of the head him selfe principally of the holy members of his bodie who wrought not onely for them selues but expresly meaÌ„t to benefite other by their works as the Apostle confesseth of him selfe we neede not to doubt but the lacke of manie a poore member of this blessed incorporation is duly supplied and the wante of worke satisfactorie in some recompensed by the aboundance of paines and penaunce of others For this is the blessed case of suche as be in the Churche of God in the felowshipp of the faithfull in the knotte of those members whereof oure Sauioure is the heade that is to saie in the holye communion of Sanctes in which as some doo lack so other som by Christs gifte doo abunde and are hable to procure mercie for the needie and to satisfie God for their poore brethrens sinnes 1. Cor. 8. And yet all this intercourse
penaunce and punishment what neede we to doubt but ther now be many meanes made in this happy society of Saintes so to remitte the bonde of satisfaction to some that Gods iustice may be answered againe by other of this happy houshold in the abundance of their holy workes which the Church holdeth moste holily for to be a perfecte and euerlasting treasure to satisfy Gods righteousnes procure mercy to the needy which by loue zele and deuotion doe deserue the same If God remitted of old temporall paine vnto his people at the calle of Moyses and Aaron and for his Child Dauides sake that was dead what will not he mercifully forgiue by our highe priestes procurement whose pardons and punishments Christ hath solemly promised he would ratify and allowe in heauen aboue What wil he not doe in respect of the paines and abundant passioÌ„s of his owne childe Iesus that hath yet in the Catholik Church his death so duely represented for the remission of our dayly debtes What can be denied to the intercession of so many Sainctes to the chast combate of so many Virgins to the bloudy fight of so many Martyrs to the stout standing of so many Confessours What mercy may not the Churche craue and doubtles obteine for any of her children either in penaunce in this worlde or in paine in the nexte that hath in her treasure such abundance of satisfaction first in oure heade Christ Iesus throughe whose gracious workes al other mens paynes are become beneficiall either to them selues or their brethren and then in the store of all holy Sanctes trauailes not yet wasted in procuring mercy for others besides moe wayes of grace and remission that oure Mother the Church hath in redinesse to relieue her children that doe continue in her happy lappe and in the society of her communion with humble submission of them selues to the powers ordeined of Christ for the gouernment of their soules with request for this pardon at their handes to whome be giuen the bestowing and disposing of the inestimable treasure of so blessed a ministery Would God euerie man could feele Psal 132. how happy a thing it is to dwell as brethren together in the house of God vnder the appointed Pastours of that familie in which onely Goddes favoure is euerlastinglie founde that they might therewith be partakers of all their workes that feare God and might haue some sense and taste of that holy oyntment of Goddes Spirite and gifte of his grace that first was vpon the heade of this householde our Maister Christ Iesus and then dropped downe abundantly to his bearde euen to the very bearde of Aaron whereby as S. Augustin saieth the holy Apostles be signified In Psal 132. and by them it ishued downe to the hemmes of Christes coate and imbrued all the borders of his garmentes that euery one of the felowship might receiue benefite and feele the verdure thereof Quoniam illic mandauit Dominus benedictionem vitam vsque in seculum For in this happy felowship only oure Lorde bestoweth his manifoold blessings and life for euer more Amen Tractatus iste de defensione legitimae potestatis authoritatis sacerdotij in remittendis peccatis de necessitate coÌ„fessionis sacerdoti facieÌ„dae et de indulgentijs lectus excussus approbatus est per viros Anglici idiomatis sacrae Theologie peritissimos vt tutuÌ„ vtile existimem eum praelo committi cuulgari Ita Iudico Cunerus Petri Pastor Sancti Petri Louanij 20. Aprilis Anno. 1567. THE CHIEF CONTENTS OF BOTH THE parts of this Treatise with the Preface ioyntly ALmose purgeth not mortal syns but venial 367. Apostles had power geuen to remitte and punish sinnes 20. 50. The same power ceassed not in the Church by their death 79. 85. Reasons to proue the continuance thereof 81. 95. BAptisme denied by Protestants to remit sinne 146. Bishops are in the Roomes of the Apostles 91. By what scripture they chalenge Iurisdiction 23. 295. Their high state 692. They may graunt pardons 260. 269. They may absolue none but their owne subiects 273. Bishops blessings 275. The lameÌ„tacioÌ„ of the auncieÌ„t ChristiaÌ„s for their banished Bishops Preface Bynding Loosing 196. 286. 288. Caluin and others blasphemous heresies against Christs priesthod 10. Caluinists agree with the Nouatians against the Sacr. of penance 116. Cathari the Heretikes 88. 115. Christ a priest in his humanitie cap. 1. He executeth his priesthod in his Church by maÌ„s minist 82. See Min. ConfessioÌ„ of mortall sinnes to a priest proued necessary 173. 187. 190. 262. It hath beÌ„ vsed in al lawes 168. 213. why it is accoÌ„pted burdenouse 188 The comfort of coÌ„science receiued thereby 249. 160. The euils like to ensue for want thereof 162. Distinct coÌ„fess of secret sins 226. 199 what grouÌ„d it hath in Scripture 195. General coÌ„fessioÌ„ sufficeth not 204. what a general coÌ„fessioÌ„ auail 206. CoÌ„fessioÌ„ could neuer haue beÌ„ established by the power of maÌ„ only 246. It is not grouÌ„ded vpoÌ„ posit law 155. It was vsed before LateraÌ„ Coun. 236 Considerations to remoue the impediments of CoÌ„fession 188. 216. 245. S. Ambrose satte on CoÌ„fessioÌ„s 239. S. Bede sheweth examples of Confession vsed in England 233. PeniteÌ„tiaries appointed See pena Confession necessary before the receiuing of the B. Sacrament 209. DIffereÌ„ce of the Ciuil Magistrat and the minister of a Sacram. 74. 202. Difference of purgingth eleprouâ—e in the old lawe and remitting sinnes in the newe lawe 179. DiffereÌ„ce of Baptisme aÌ„d penauÌ„ce 197 Dissease of our time 238. Effect of sacram is wrought by God 108. See ministery Euchar. 56. 209 ExcoÌ„municatioÌ„ vsed by the Apost 301. The form therof vsed by S. Paul 357. External Sacraments 157. 165. FIguratiue speaches neuer vsed in institution of Sacraments 53. GOD punisheth more for sin because we punish not our selues 324. Grace in two significations 99. Grace ioyned to external elemeÌ„ts 39. HEresie infecteth daungerously eueÌ„ wher she killeth not Preface Hurt that ryseth therby to yowth lb. VVho be in most dauÌ„ger of heresy 113. Heretikes vsurpe vnlaufully Catholiks roomes 96. Heretikes neuer list brag of their auncestours 114. Their practises in corrupting scripture 53. 194. Heretiks deniyng the Sacr. of penaÌ„ce 221. IVrisdiction 167. 291. Exercised by the Apostles 301. Indulgence See Pardon KEies of heauen 65. 70. 266. LIklyhod of the lamentable state to come 163. Loosing See binding MAns ministery ys no derogatioÌ„ to Gods honour 112. 130. 193. The ministery of euil men 98. The work of God and maÌ„ go ioyntly together in sacraments 175. The practise of God for confirmation of mans ministery 182. Master of the sentence his errour 177. Matrimony a Sacrament 57. Ministerie of man euer vsed in remitting of sinnes 5. 165. Contempt therof Pref. 18. 29. 181. Monkes in S. Dionise tyme. 241. NEctarius his fact concerning confession discussed 213. Nouatus described 117. NouatiaÌ„s aÌ„d protestaÌ„s coÌ„pared 150. 289 ORder a Sacrament 57. Grace geuen in the same what yt is 99. Othe required by Nouatus of his adherents 120. PAin due for sinne may remayn after sinne ys remitted 283. Three kindes of punishment for sinne 309. Pardon grace Indulgence 261. Pardon what yt is 281. The true meaning of pardons 277. VVho may graunt them 377. How Luther fumbled at first to deface them 258. How farre the ProtestaÌ„ts haue proceded since 259. Pardons were neuer graunted to remit deadly sinne without the sacrament of Confession 265. Pardons for nombre of daies and yeares howe they arise 306. 336. VVhat pain they remit 315. Howe pardons were termed in the primitiue Church 317. An argument for pardons 306. 318. They be not alwaies beneficial 361. They discharge not men from doing good works 364. VVhat he must doe that hath receiued pardon 367. The ende of pardons 371. Two things in a pardon 391. Moyses and Aaron procured pardoÌ„ Christe gaue pardon 350. S. Paule gaue pardon 359. whether pardons exteÌ„d to purgatory paines 3â—3 Penaunce is a sacramen 150. 184. An argument to proue it 153. Diuerse waies of sacramentall penaunce 156. The necessitie therof Praeface 190. Penaunce appointed not only for cautele but for satisfaction 312. How it standeth with Gods iustice to pardon a man of his deserued penance 395. The comfort of that sacrament 160. Penitentiaries appointed to heare CoÌ„fessions 226. Pope slauÌ„dered for geuing pardoÌ„s 264 He neuer remitteth deadly sinne by pardon only 265. what he forgeueth 294. Power to remit or punish sinne what ground it hath 22. 30. 63. Power geuen to priests that was neuer geuen to Angels 73. Practise of priesthod in remitting sins taken for a ground of faith 45. 1â—2 Priest being but man may remit sinne committed against God 40. The ignorantes reason against priesthod maintened by Caluin 77. Priesthod of the old lawe and newe compared 178. 346. Protestants professe otherwise then they teach secretly 147. Their congregation is barren of all Gods giftes 134. Their selues refuse the right of all holy actions 135. Their practise in corrupting scripture 52. 144. 194. 297. The fruict of their doctrin 186. 207. See Nouantians Purgatorie pain why it is suffred 326. REmission of sinnes ioyned to external Ceremonies in al ages 165 Ordinary remission of deadly sinne after Baptisme is only by the sacrament of confess Prefac 190. Remission of sinne by sacraments is more certen then the woorking of miracles 126. It standeth wel with Gods honour 112. 12â— SAcraments ordeyned for good causes 157. Moe sacraments theÌ„ one instituted for remission of sinnes 152. 27â— Sacramens euer vsed 1â— Ministers of sacram in Schism Prâ— Satisfaction an vsual woord in the doctours 304. Canonical satisfaction 302. Satisfaction of Saints 399. Scripture peruerted in the woords of Sacraments 52. Shame ioyned to sinne by Gods ordinance 248. Remedies for sin after Baptism 222. Mortall sinne howe it is remitted See Remission Venial sin how remitted 206. 274. Spiritual exercises 3â—8 Succession of ministery in the Catholike Church 77. 89. No maÌ„ succedeth God in any fun 1â—6 Christ resigneth his roome but not his right 137. TItles geuen to priesthod 42. Treasure of the Church 407. VNction a sacrament 57. 143. The Protestants glosse against extream vnction dissolued 144. FINIS