much more theÌ„ must we now vse the same where it is more required where Christ hath instituted a Sacrament to that ende to remit sinnes committed by relapse after Baptisme Mat. 3. Mar 1. And in dede the custom of Iohn the Baptist proueth that there was a kind of confession necessarie or at the leaste conuenient before the institutioÌ„ of this SacrameÌ„t For the EuaÌ„gelistes doo say Baptizabantur ab eo in Iordane confiâ—entes peccata sua men were baptised of him in Iordan and made coÌ„fession of their sinnes So that Iohn may seme to haue prepared the way to Christes doctrine and Sacramentes not onely by his baptisme but also by the vsing of the people to confesse their faultes and yet it is not necessarie that his vsage of penaunce should be of like force or should conteyne an exact confession of euerie sinne as the institution of Christ afterward did include no more theÌ„ this batism may be thought to be fully answerable either in maner of vsage or force efficacy to the holy sacrameÌ„t of Baptisme by Christ instituted for the office of the new lawe And in an other place the sayd S. Basil treateth how yong Nons and holie sacred Virgens shoulde confesse Questione 100. them selues And in an other place he admonisheth all men to be circuÌ„spect in choice of their ghostlie father by whose sentence sinnes ought with singular discretion to be iudged or examined Whereby it is most manifeste that coÌ„fession to the priestes was vsed and compted necessarie in his dayes Nicephorus later then he Niceph cartophilax ad Theodos but a learned Greke writer declareth also vnto Theodosius a moncke that the power of binding and loosing sinnes was committed to Bishopes by oure merciful Lorde Christe Iesus in so much saith he that once all men came and confessed their secrete sinnes to them by whome they either receiued pardon or were put backe But nowe throughe the encrease of Christian people and great tediousnes of the worke they haue coÌ„mitted this busines much what to religious persons such as he of tried coÌ„ditions for to be most profitable to others Thus saith he in sense These therfore many other do testify for their Church in what soleÌ„ne vse sacramental Confession hath euer ben wherin we haue the lesse need to stand loÌ„g seing the same History that our Aduersaries doe somtime alleadge plainely reporteth that not only in the Church of Constantinople but also in the west Churches Penitentiaries appointed to heare Confessions and namely at Rome alwaies since Nouatus the Heretiks false opinion touching penance rose a vertuous Priest sadde secreat and wise was appointed to heare the sinnes of al men and was called the Penitentiarie then as he and the like of that office be called yet We call them Confessours of olde in Grece they were named Spirituall maisters or Fathers as we now terme them in our Mother tongue Ghostlie Fathers also Qui secundùm vnius cuiusque culpam indicebant mulctam Who saieth Sozomenus according to euery mans faulte prescribed due penance Which penaÌ„ce though it were often openlie done by the confessours appointment yet the sinnes were not knowen for whiche the penance was prescribed For the confession was secreat or auricular as we call it now as is plaine by the Historie elles the Prieste of that office should not haue bene charged with secrecie and silence though the confession sometimes was also open where the penitents deuotion or desire so required as it may be yet For it is no mater for the substance of the Sacramente whether it be publike or priuate And it is the condiscending to the peoples weaknes that that should be so secreat generally which often in old time hath ben opeÌ„ And yet I think no man was euer coÌ„pelled by any precept of the Church to coÌ„fesse in the publik face of the Church his sinnes that were coÌ„mitted secretly Epist ad Episc Piceni Campaniae See this place at large by and by folovving hereafter Though in Leo the great his daies there was a custome not allowable that men were forced to geue vppe a libell openly of all their sinnes Which rigorous custom the saied holy Father afterward abrogated Neuer the lesse the penance was of olde often publike the fourme wherof appeareth in S. Ambrose in Tertullian who both haue written seueral bookes De Poenitentia PoeniteÌ„tes in S. Augustine in sundrie places and in this present Historie of Sozomenus And loÌ„g after their daies there were some that were called Poenitentes PeniteÌ„ts which were barred from the holy CoÌ„munion the secrets sone raigne holy of the blessed mysteries of the Masse so long as their prescribed penaÌ„ce indured besides fasting almose other like penalties enioyned And especially in LeÌ„t time there wer of these deuout publik Penitents as appereth by diuerse orders of the seruice in the Church appointed agreeing to theÌ„ who lightly were seperated till the celebrating of Christes supper passioÌ„ in the holy daies next before Easter Wherof yet in most Churches ther remaineth a smal signe by disciplin geueÌ„ to the people with rods on the same daies But now these many yeres the peoples feablenes considered there is no publike Penance geuen nor receiued in the Sacrament muche lesse open Confession made of any secret crimes the Churche being well assured that this Auricular Confession fullie aunswereth Christes institution and agreeth also with the often practise of the Primitiue Church herein though the Heretikes and some of their faultours as Beatus Rhenanus B. Rhenanus or who els so euer wrote the Preface that commonlie is annexed to Tertullian deny the same And truely seing their wanton pleasure is not to beare secreat Confession I dare sai thei caÌ„ much lesse away with publike Penance or Confession which is a thousand times more burdenous But now if you would coÌ„ferre with the Fathers of al ages and of euery notable Church touching this Confession to Gods Priests you may beginne if you list euen at this day and driue vppe both the truth of the doctrine the perpetual practise thereof euen to the Apostles time Sess 14. Cap. 5. de Confess Ca. 3. â— In the late holie Councell holden at Trent bothe the doctrine is confirmed declared with al grauitie and also the Aduersaries of that Sacrament and the misconstruers of Christes woordes of remission to pertaine to preaching of the Gospel and not to the very act of absolution De Sacrament Poeniten be by the consent of al Catholike states of the Christian world accursed excommunicated It was at Florence also decreed in a most notable generall assemblie of both the Latin and Greke Churche that as well the whole Sacrament of Penance as that especiall part which is called Confession was of Christes institution In the great Councel holden at Lateran Can. 21. Omnis vtriusque sexus there is so plain charge geuen to euery
his iurisdiction nor any of the Churches treasure restreined from his disposition But because I can not ground this my meaning better then vpon a general Councell I will reporte the decree of the most holy assembly holden at Lateran more then three hundreth yeares synce vnder Innocentius the thirde by which not onely this doctrine of Pardons is approued but also the superfluity therof and suche disorder as was therein throughe couetousnes of euill persons or lacke of authority in the giuers is corrected with a declaration who be the onely lawfull ministers in such remissions of enioyned penaunce Thus goeth the decree Cano. 62. Quia per indiscretas indulgentias atque superfluas quas quidam Ecclesiarum Praelati facere non verentur claues Ecclesiae contemnuntur poenitentialis satisfactio eneruatur decernimus vt cum dedicatur Basilica non extendatur Indulgentia extra annum sine ab vno solo siue a pluribus Episcopis dedicetur ac deinde in anniuersario dedicatiouis tempore quadraginta dies de iniunctis poenitentijs indulta remissio non excedat intra hunc quoque dierum numerum indulgentiarum literas praecipimus moderari quae pro quibuslibet causis aliquoties conceduntur cùm Romanus Pontifex qui plenitudinem obtinet potestatis hoc in talibus moderamen consueuerit obseruare That is to say Because the keyes of the Churche be contemned and sacramentall satisfaction is much weakened by certaine indiscrete and superfluous Indulgences the which certaine Prelats of Churches ar ouer bold to bestowe we decree that hereafter at the dedication of any Chapel no Pardon be giuen more then for one yeare whether it be dedicated by one Bishop or moe and then that ther be no remissions afterwarde in the yearely celebrating of the said dedications more thē of fourty dayes of enioyned penaunce The like also to be obserued in al other common instrumentes by which for other good causes and holy purposes Pardons shal be giuen seing the Bishope of Rome him selfe who hath the fulnesse of power herein vseth customably so to moderate the letters of Pardons that procede frō him By which holy Councel you may perceiue not only that the Bishops of Goddes Church may giue Pardons but that the Bishope of Romes right is much more ample in this case thē theirs can be and especially how carefull the Church euer hath bene to purge al corruption of doctrine or vsage crepte into the world through the disorder of mans mis behauioure and howe wicked the endeuours of some euil disposed persōs be who ceasse not vnhonestly to attribute that to the Church of Christ which she hath euer sought to redresse in the euel maners of them that haue disgraced the doctrin of trueth and made contemptible the moste profitable practise of holy thinges by their misvse of the same But he that list fully to see how litle the Catholike Church liketh the abuse of wicked men in these matters and yet how seuerely she accurseth al the cōtemners of this holy function in the right vse thereof Conciliū Trident. Sess vlt. let him reade the Decree of the last general Councell touching as wel the vse of holy pardons as the earnest consideration had of reforming all disorder therein and he shal fully be satisfied in this article if he haue learned so much as to giue ouer the preiudice of al priuate opinions to the common iudgement of Gods Church Being now thus farre in oure matter that it is well knowen the Bisshopes of Goddes Churche principally to haue this binding and loosing by the keye of their iurisdiction to be exercised in the open courte of the Church and that the power of the Bishop of Rome not only by speciall priuiledges giuen by Christ but also by lawe and prescription of all antiquities passeth in this pointe as in all other gouernment the termes or seuerall limites of all his brethren it shall not be needfull to dispute whether the Key of iurisdiction onely separated from the Keye of order proper to priesthod be sufficient to giue remission of enioyned penance by Commonly it is holden that as excommunication and other like actes of iurisdiction maye be exercised by the Bishops Legates or Substituts being no priestes or by them selues being elected Bishops and yet neither consecrated nor ordered euen so may Indulgencies be also profitablie graunted Wherof I will not now talke because it is not muche materiall seing commonly they be not graunted otherwise but of Bishops neither so ofte of other as of the Pope neuer any otherwise but by his or other bishops authoritie by whom so euer that functiō is executed But this I knowe will be required rather at my handes VVether the Popes Pardons doe extend to purgatorie and hovv the course of the matter giuing occasion thervnto how farre the limites of the Popes iurisdiction who hath the soueraigntie herin doth extend and whether the benefite of any Pardon may perteine to any person that is alreadie appointed to suffer in his soule the paines of the next life and is at this present in the course of Goddes correction in Purgatorie and finally whether the graunt of an Indulgence maye release them there of some peece or all their paynes as it might haue doē whiles they were in this present life To all this I aunswer bressy that the Pope may doe it lawfully wherof ther can be no more doubt then there is of the other of which we haue made so plaine argument already though in the waye and means of appliing the Churches remission or the Sanctes satisfaction vnto them there maye be some diuersitie not suche as maye any thing hinder the trueth of the cause which of al catholik mē is most certēly agreed vpon but such as may styrre vppe mās industry in the moderate searche of Goddes trueth and mysteries For the soules departed and being assured to be saued must needes be of the same body mystical and felowship of Saintes that the faithful be of aliue and therfore thei may according to their aptnes more or lesse be profited by the holy workes and satisfaction of their heade and felow membres because in euery lawfull Pardon there is made by the keyes of iurisdiction and application of Christes holy merites and his Saintes in that respecte as they be satisfactory to the vse of their inferioure members that doo lacke that wherein the other doo abunde Whervpon it standeth with plaine reason and meaning of Goddes woorde touching binding and loosing that the soules in Purgatorie shoulde somtimes be partakers of this blessing no lesse then other that be yet liuing For the deniall of which catholike assertion Leo the tenth accursed and condemned Luther by his letters patentes as euer since his memory hath bene condemned most woorthely of all good men continuing in the vnity of Christes Church In bull◠condem Luth. Mary whether the Indulgencies take place so often vpon the deade as vpon the liue that is not
in earth whiche both he and his eternall Father with the holy Spirit of them both do woorke by their own one equal authority in heauen euerlastinglie And though God hath euer sithens mans fall God hath euer vsed mans ministeri in reconciliation vsed the meanes and seruice of man to his restore againe and to â—he reliefe of his lackes and therefore â—ath geuen authoritie by his holy Spiâ—ite and vnction to diuerse of the â—lde Lawe to offer sacrifice praie and procure remission to the people of all â—heir offenses and no lesse as occaâ—ion serued and the matter required â—o correct their misdeedes by iudgemente and iurisdiction geauen vnto them for which soueraigne calling thei were called the annointed of God an external ceremonie of anoyling being solemnly annexed therevnto yet our Lord and maister whether you coÌ„sider his high priesthode by which in most ample maner through commission receiued he may procure our pardon or his calling to be the head of the church by which he ruleth and keepeth all the body in due subiection and order or his ministerie of preaching whereby farre aboue al the prophets and preachers of the old law he openeth to his flock the Church the secret mysteries of Gods truth Christ I saie in al these respectes being man is yet much more abundantly blessed and annointed without comparison Psal 44. aboue all his fellovves and coparteners as the holy Prophet Dauid doth testifie VpoÌ„ whose words touching that matter S. Hilarie writeth thus De Trinit 10. Vnxit te Deus Deus tuus oleo exultationis prae participibus tuis non secundum sacramentuÌ„ aliud quà m secuÌ„duÌ„ dispensationeÌ„ assumpti corporis Vnctio eniÌ„ illa noÌ„ beatae illi incorruptae in natura dei maneÌ„ti natiuitati ê“fecit sed sanctificationi hoiÌ„s assumpti Namet in Actis ait Petrê° vnxit illuÌ„ Deus in spiritu sancto virtute Thus he meaneth in English God euen thy God hath anointed thee with the oyl of ioy far aboue thy coparteners not in any other meaning but according to the dispensatioÌ„ of a body receiued For that vnction could not be beneficial to the holy vnspotted and euerlasting natiuitie in the nature of his Godhead but only it was agreable to the mysterie of his manhod and flesh assumpted in his temporall natiuitie whereof S. Peter speaketh in the Acts that God hath annointed him in the holy Ghost and in power The holie Father also S. Cyril agreâ—th herevnto De recta fide ad Reginas confessing that al this honour power and authoritie which the Prophets haue signified so long before â—y the annoynting of the sonne of God â—ame vnto Christ in consideratioÌ„ of his manhode thus he saith Quòd vnctio sit â—ecundum humanitatem nemo qui rectè sapere â—â—let dubitabit quia absque omni controuersia â—inus à maiore benedicitur That the anâ—ointing of Christ shoulde be meant of his humanitie no man doubteth that is of any right vnderstanding For without al controuersie the inferiour and lesse euer receiueth blessing of the superiour and greater There can be no question then but al soueraignty and supreame iurisdiction which he exercised ouer the Church being his body and spouse in that respect that he was either Priest and Bisshop of our soules 1. Pet. 2. as S. Peter calleth him or els as he was our head and pastour it is certen that al this came vnto him by his Fathers sending and the vnction of the holy Ghost and the benediction of the holy Trinitie to which he was inferiour according to his manhode If thou doubt of this Priesthode in this case heare Theodoretus Christus autem quod ad humanitatem quidem attinet Dialog 1. Sacerdos appellatus est non aliam autem hostiam quà m suuÌ„ corpus obtulit Christ saith he touching his humanity was called a Priest and he offered no other hoste but his owne bodie But we maie haue more forcible testimony herof in S. Paule him selfe who in sundrie other places that are knowen Heb. 5. 9. professeth euery Bisshop to be elected aÌ„d chosen out amoÌ„g an number of men to offer sacrifice for sinne And that he is made the supreame gouernoure and heade of the Churche in his humanitie yea and in respecte thereof is appointed to be the high minister of God the Father in pardoning or iudging the worlde it is an assured ground of our faith approued not onely by the consente of all Doctours but also by the Scriptures euerie where protesting that al power in heauen and earth is geuen to Christ in so muche that the Apostle calleth him the man Act. 7. in quo viro statuit iudicare orbem terrarum In which or by which appointed man he will iudge the world Al these things though they may seme to the simple to be farre from the matter yet they be both neare our purpose and necessarie to be laied vppe in memorie for the further establisshing of our faith in the Article proposed and diuerse other profitable pointes of Christian beliefe nowe impugned For as the due coÌ„sideration of Christes authoritie and excellent office touching his manhod wil helpe vp the decayed honour and iurisdictioÌ„ that the guides of Gods Churche by the right of his high calling doe iustlie chalenge so it shal represse the boldnesse of certaine miscreants of this age who to further their sundrie euil entents and detestable doctrines haue dishonoured Christes dignitie touching his incarnation and office of his redemption exceding much both in him self and in the persons of his Priestes and substitutes Some of them fearing as I take it least the honour and office of Christes Priesthod might by participation descend to the Apostles and Priests of the Church letted not to hold that Christ was his Fathers Priest according to his diuine nature of which blasphemie Iohn Caluin was iustly noted Vide Oricouij Chimer wherin the wicked man whiles he went about to disgrace the dignitie of mortall men became exceding iniurious to the second person in Trinitie One other of that schole and of his own neast denied that Christ in his manhode should â—udge the world least there might seme â—o be some force of punishment and corâ—ection of wickednes practised by maÌ„s ministery in this life for the resemblaÌ„ce of Christes iudgement to come And so â—aught one Richerus of a Carmelite a Caluinist Vide Villegag contra articulos Caluini Ita Hartop MoÌ„hem alij Heb. 7. Other denie Christ being now in heauen to make prayer for vs â—ccording to his manhode because it â—endeth towardes the intercession of Saints though S. Paule in expresse wordes recordeth of him Quòd saluaâ—e in perpetuum potest accedens ad Deum persemetipsum semper viuens ad interpellandum â—ro nobis That for euer he is of power to geue saluation hauing accesse to God by him self and alwaies liuing to make intercession for vs. Yea most of the Sacramentaries
Apostles Ergo the same remaineth stil in Gods church WhervpoÌ„ it is clear that the Priests at this day haue as ful power to forgeue sins as the Apostles had And this ArgumeÌ„t of the coÌ„tinuance of al offices rights of the Churche is the most plainest rediest way not only to help our cause now takeÌ„ in haÌ„d but vtterly to improue al false doctrines detestable practises of heretikes A certain truth to ouercom falsehod by For thei must here be examined diligeÌ„tly what coÌ„mon welth that is or what church that is in which Christ doth preserue the gouernmeÌ„t geueÌ„ to the Apostles Where it is that the power not only of making but also of practising al Sacraments hath coÌ„tinued stil What company of ChristiaÌ„ people that is wherin the Apostles Doctors preachers ministers through the perpetual assistaÌ„ce of Gods Spirit be continued for the building vp of Christes bodie which is the number of faithful people What Church that is whiche bringeth foorth from time to time sonnes to occupie the roomes of their fathers before them It is not good Reader the pelting pack of Protestants It is not I say and they know it is not their petie congregations that hath till this daie continued the succession of Bishops by whom the world as S. Augustin saith is ruled as by the Apostles and firste Fathers of our Religion Surely our Mother the Churche hath ben long baren if for her Fathers the Apostles who died so long since shee neuer brought foorth children til now to occupie their roomes and great lack of rulers if shee haue made her only contemners to be her owne gouernours No no these fellowes hold not by her but they hold against her Esai 1. Heretiques vsurp vnlaufully Catholiques roomes these sitte in no seat Apostolike but they by all force dishonour the seat Apostolike these are not they qui pro patribus nati sunt tibi filij but these are the sonnes quos enutriuisti genuisti ipsi spreuerunt te If you ask of these men how they holde they seeke no Fathers after whome they maye rightly rule they seke no large rew of predecessours in whose places they may sit they aske no counsel of Gods Church by whose calling they should gouerne but they make a long discourse of statutes and teÌ„poral lawes to couer their ambitious vsurpatioÌ„ that in greate lacke of Christes calling their vniuste honour may be approued by mans fauoure Therby let them holde their teÌ„poral dignities their landes their lyuelyhodes their wiues also if they can obteine so much at the common wealthes handes but their spiritual functions their ministering of sacraments their gouernaunce of oure soules and what elles so euer they vsurpe without the warrant of Goddes Church the longer they exercise them the farther they be from saluation and the nerer to eternall woe miserie But to come to our purpose it is our Church Catholike in which all holy functions haue bene practised after Christes institution euer since his AsceÌ„sion vp to heaueÌ„ And therfore this principal power of remitting and reteining sinnes muste needes be continued in the Church by her ministers and priestes as it was begonne in the Apostles before An answer to suche as deny this power to passe from the Apostles to all other priestes because many of them being euel men may be thought not to haue the holy Ghost whereby they should effectually remit sinnes The Sixth Chap. AND to Caluin or other of his secte that require the like vertue force of the holy Ghostes assistaunce in al men that take vpon them to remitte sinnes as was giuen to the Apostles who firste receiued that power I aunswer that the same gifte of the holy Ghoste is yet in the ministers of the same Sacrament no lesse then in the Apostles For thoughe they had more plentiful sanctification whereby they were in all their life more holie and more vertuous then lightly any other eyther priestes or lay men were after them yet the giftes of the holy Ghost touching the ministerie and seruice of Goddes Church which were not so muche geueÌ„ them for their owne sakes as for the vse of the common wealth and for the right of practising certayne holy functions requisite for the peoples sanctification as they were imployed vpon them so they were also giuen to diuers that were neyther good nor vertuous and therfore lacked that which properly is that grace of the holy Ghost that is called of our schoole men gratia gratum facieÌ„s such a grace as maketh man acceptable to God Therefore the holy Ghost breathed vpon the Apostles then by Christ and giuen yet to priestes in their ordering by Bishopes is a gifte of God and a grace of the holy Ghost not whereby euery man is made vertuous Grace geueÌ„ in the sacrameÌ„t of Order vvhat ye ys or conning or happy before God but it is a gifte onely of God whereby man is called aboue his owne nature and dignitie to haue power and authoritie to doo and exercise any function in Goddes Church to the spiritual benefite of the people which is not onely not alwayes ioyned to vertue and holy knowledge but is ful often by calling due to them which are most wicked persons without any impaire of their authoritie And these kind of giftes and graces of the holy Ghost be called graâ—iae gratis datae certayne giftes giuen to men for no desertes of their persons but freely for the vse of other men to whome they be beneficial euen there where they be hurteful to the bestowers In which sense S. Paul numbreth a greate sorte the fourth to the Ephesians Eph. 4. Cap. 12. and the first Epistle to the Corinthians and he calleth theÌ„ not onely the graces of the spirite but also the diuisioÌ„s of functions and ministratioÌ„s as the gifte of working miracles the gifte of tunges the gift of prophecieÌ„g the gifte of preaching and so furth all which being the giftes and graces of the spirit for the Churches edifiyng Cap. 2. and of S. Peter being called the holy Ghost in the Actes yet they were giuen to euil men often as well as to good without al impairing of Goddes honour yea with the greate encrease of Goddes glory that euen by the wicked is able to woorke his wil and holy purpose for the benifite of his elect And in this sense the spirite of God breathed vpon the Apostles was a gift of the holy Ghost whereby man should remitte by lauful power of God the sinnes of the people Whervpon Theophilact sayeth that In 20. Cap. IoaÌ„ potestatem quandam donum spirituale dedit Apostolis vt remittant peccata ostendens quod genus spiritualium donorum eis dederit inquit quorum remiseritis peccata remittuntur eis that is to say Christ gaue to his Apostles a certayne povver and spirituall gift vvherby they might remitte sinnes For he shevved what power of the spirite it was that he breathed on them when he
they wil seme to acknowledge the forgeuenes of sinnes thereby and I thinke by the ministerie of man to thoughe in their priuate scholes yea and in their open blasphemous bookes the whole packe of Protestauntes and Zuinglians deny that sacrament also to remitte sinnes The protestantes iniurious to the povver of remissioÌ„ of sinnes in Baptisme also both acknowledging that children may be saued and be receiued to heaueÌ„ with out it and auouching that sinne remayneth still in the childreÌ„ after their Christendome thoughe God will not impute the same vnto them for the hinderaunce of their saluation Which false doctrine is the grounde of their more subtil opinions touching onely faith imputed iustice and other their pelting paradoxes concerning mans iustification which I can not now stande vpoÌ„ Would God the ignorant sorte of their folowers coulde see through the dunghil of this confuse doctrine ProtestaÌ„ts professe opeÌ„ly othervvyse theÌ„ they teache secretly as Epicurus did For these haue euer besides the florishe of their faith that they make abroad amongst fooles aÌ„ other more improbable which they kepe for the stroÌ„ge ones at home that will no more be offended to heare the Turkishe then the Christian faith And so had the Epicure as Tullie teacheth For pleasure of the minde gatherd by contentation and contemplation of heauenly thinges was his chiefe God and extreme ende of his endeuoures abrode but his dearlings at home had the pleasure of the bodilie lustes and wantonnesse for th ende of all goodnesse Well but I wil reason with theÌ„ vpoÌ„ the grounde of their owtward and publike professioÌ„ that Baptisme is a sacrameÌ„t in which truly sinnes be remitted by the ministerie of men without al dishonour of God seeing it was Gods own ordinauÌ„ce apoyntmeÌ„t But heare S. Ambrose againe I pray you encontering in this matter with oure mens maisters Ibidem Cur baptisatis saith he si per hominem peccata dimitti non licet in baptismo vtique remissio peccatorum omnium est Quid interest vtrum per poenitentiam an per lauacrum hoc ius sibi datum sacerdotes vendicent vnumin vtro que ministerium est sed dices quia in lauacro operatur mysterioruÌ„ gratia Quid in poenitentia The mynistery for remissioÌ„ of sinnes al one in Baptism and penaunce non Dei nomen operatur Why doe they baptise if man may not remit sinnes for surely in baptisme all sinnes be remitted and what difference I besech you whether priestes chalenge this gifte to be theirs in baptisme or in penaunce The ministerie of man is like in both But you wil replie perchauÌ„ce that in baptisme the grace of the ministeries woorketh And what woorketh I praye you in penaunce Doth not Goddes name bring all to passe there also Thus he But here good Reader marke diligeÌ„tly in this doctours woordes as also in other the like of al auncient fathers that penaunce is not here taken for any vertue either morall or theologicall which is in a priuate man when he ameÌ„deth or changeth his purpose Sacramentall penance and repeÌ„tance ys not all one or former euil life to the better wherof there was some shade amongst the heathen and is now both commeÌ„ded in scripture and giuen man by Christes grace not onely afore the receiuing of the sacrament of Baptisme if the partie were in case of actual dedly sinne but also goeth alwayes as a necessarie preparatiue before sacramentall confession and is called in oure tonge properly repeÌ„taunce this doctour therfore speaketh not of this kind of peniteÌ„ce but of a publik act of the Church touching the reconciliation or reparing of mans state defiled after his baptisme by greuous crimes in which by the priestes iudgement the sinnes committed be either pardoned or punished And this must not be called repentaunce onely or the amendment of life as Heretiques doo terme it to confound the distinct doctrine of Gods trueth and Sacramentes but it is an external and visible action appoynted by Christ in the xx of S. Iohn to reconcile sinners by the forme of absoluing which the Church vseth in the name inuocation of God for that purpose VVhat sacramentall penauÌ„ce is And therefore hauing the grace of God and remission of sinnes ioyned vnto it by Christes promise it must needes be a sacrament as Baptyme is which all the fathers doe insinuate when they make penance to be one prescribed ordinaunce of Christ to forgiue sinnes by no lesse then Baptine is Neither was it the preaching of the gospell nor the inward sorowfullnesse or repentaunce of former sinnes Nouatus denied not repeÌ„taÌ„ce but the sacrament of penauÌ„ce and so doe the protestants that Nouatus did condemne but it was the sacrament of penaunce and acte of absolution by the priestes ministerie which he so much abhorred and ment wickedly to remoue For which cause as he was iustly coÌ„demned of heresie by the Romain and Nice CouÌ„cells so were you maister Protestauntes both then in them and since in youre maisters wiclif Luther Caluin and the like accursed by Goddes Church and councels The doctours therefore as I haue sayd ioyne lightly in talking of remission of sinnes Baptisme and penaunce and sometime extreame vnction also that you neede not doubt but they toke them all three for sacramentes working remission of sinnes For they doe not talke of inward repentaunce but of an action soleÌ„ly exercised in Gods Church wherof the preist as you heare by S. Ambrose and S. ChrysostoÌ„ is the minister And therefore Epiphanius saieth that the Church hath two penauÌ„ces one after another insinuating therby the duble act of the Church and sacrament Heres 38 Lib. 4. whereby sinnes be remitted As S. Augustin also saieth by the Nouatians quòd poenitentiam denegant that they denie penaunce By which penaunce â—ap 30. de Sap. Lactantius teacheth vs also a way to discern the true Church from the false as in which there is both confession and penaunce for the healing of mans frayltie Whereby it is euident that this penaunce which they speake of was an vsuall ceremonie and holy sacrament of the Church whereby sinnes were remitted Which trueth S. Cyril vttereth most playnly for oure purpose In 20. Io. treating thus vpon the wordes of institution of this sacrament Cùm ipsi remittunt aut detinent spiritus qui habitat in eis per ipsos remittit aut detinet fit autem id duobus modis primùm Baptismo deinde Poenitentia WheÌ„ the priestes remit sinnes or reteine them the holy Ghost which dwelleth in them doth remit or reteine by them which is doen two maner of wayes first in Baptisme and then afterwarde in penaunce Serm. de Baptis Christi S. Cyprian also saide that the holy Ghost woorketh remission of sinnes whether it be in baptisme or by other sacramentes Wherby he clerely vttereth his meaning that there should be moe sacramentes then one instituted by Christ for that purpose In all which congruity of Gods
second person in Trinite toke vpon him oure nature by whome the worthines of mankind is much increased more fit then euer before to serue ech other as in the workes that be diuine properly by nature belonging to God him selfe Note wel this An other respecte why we should by externall sacrameÌ„tes mans ministery receiue grace remission of sinnes is the singular respect had by God of oure infirmitie as wel of minde as bodie For the minde requireth in her assured deseruing of damnation some external token by which she may haue good cause to hope of mercie and grace For whâ—â— I know and assure my selfe that original sinne is remitted by Baptisme when I haue once receiued the same then I am in no further doubt of my selfe nor any damnation for that sinne which by the promise of God I haue learned shall be washed awaye therby as by an external instrument in which he conueieth that henefite to my soule if my selfe by indispotion and vnaptnes doo not hinder the assured fruct therof So where after Baptisme mannes life is often defiled by greuous sinnes The coÌ„fort receiued by the sacrament of penaunce and God highly displeased therfore what an infinite treasure is it and how greate a coÌ„forte to haue an assured help therof wrought so by maÌ„s ministery in a visible action that I may knowe sauing for mine owne lacke of conuenieÌ„t disposition my sinnes to be forgiuen and Goddes mercy and fauoure to be obteined againe We may conceiue easly what a passing comforte it was to the parties that hearde sensibly by the outwarde woordes of Christes owne mouthe thy sinnes be forgiuen thee For thoughe the sayd persoÌ„s beleuing in Christ and lameÌ„ting for their sinnes past might haue had some hope of remission by Christ thoughe he had sayed no suche thing vnto them yet he that perceiueth not what comforte of conscience what inwarde ioy of minde what reioising of the spirite they must needes haue that had Christes testimonie and blessing in playne terme for the same purpose he seeth nothing at al. As for my selfe good Christian Reader I am not so free from sinne wo is me therfore nor so voyde of mannes affection but as often I heare in the sacrament of penaunce the priest who to me then is Christ in ful power of pardoning saing the woordes of absolution ouer me me thinke truely I heare the swete voice of Christ saing with authority thy sinnes be forgiueÌ„ thee Wherof no mortall man shal euer forbid me to take hope and singular trust of remission of sinnes with the passing comforte that theron ensueth All these that are without Christes folde seeke not to heare this voice for all their loade of sinne from the heauenly and inteare ioy whereof they be as farre as from the conceiuing of the felicitie to come in heauen it selfe But let them assure them selfes that Christ writeth with his holy finger al their sinnes though to Christ they wil not now confesse them The euels vvich vvyll grovve in vvaâ—t of sacramental penance whiles they refuse the power of remissioÌ„ that he both had hath in earth to the worldes ende without which outwarde solemne acte of penaunce man should either dispaire of Gods mercy and liue in feare intolerable of euerlasting perishing which ofteÌ„ fal to timerous consciences or elles which is now of dayes more common men would lyue in such passing presumptioÌ„ and vayne securitie of heauen that they would neuer till the very last breath of their euel tyme either be sory for sinne or seeke to doo any good worke at al. This time shal testify with me herin and the very diuersitie that is betwen these oure corrupte conditions and the holy studies and endeuours of oure forefathers shall testifie but the dayes that yet are to come muste needes most feele the smarte of it when these that now haue the direction of other mennes steppes shal be gone A greate liklyhod of the lamentable state to come by whom for old discipline wherein they were brought vp some signes remnantes of vertue be continued in the worlde For when they be spent and oure yonkers that neuer heard of the Churches discipline but haue had their ful swinge in sinne with the instruction of a moste wanton doctrine shal be the principall of the people if this diuision so long coÌ„tinue which God forbidde into what termes shal trueth and vertue be then brought Me thinke I see before hand the lamentable state of thinges and in a maner beholde the fructe of our onely faith of this bolde presumption of Goddes mercy of remouing the discipline of penaunce of refusing the onelie ordinaunce of God for remission of oure mortall sinnes Euel are we now but a thousande partes woorse shal they be then which in long nouseling in this naughty learning of liberty shall be in perpetuall woe and haue no feele nor sense thereof And all this muste needes followe vppon the lacke of these outewarde actes and externall wayes of pardoning and punishing offences appointed either for mannes present comforte and solace or elles to kepe in awe the wantons of the worlde by the rodde of outeward discipline which in the Church hath euer especially bene obserued in the sacrameÌ„t of penaunce It were to tedious further to declare how these external means of woorking inwarde grace and remission of sinnes be necessary for the outewarde maÌ„ External sacrameÌ„ts meet for the outevvard man which is sometimes refreshed other whiles bridled by thinges answerable as well outewardly to the body as inwardly to the minde It is needlesse also to treat at large how it is necessary for the one and visible common welth of Christes Church to agree together in all partes therof and be notoriously knoweÌ„ from all other sectes and sortes of peoples that doo not professe Christes name by the outewarde practise of all holy functions by which God hath promised to giue grace remission and sanctification to all his faithfull subiectes All these coÌ„siderations with many the like may serue and satisfy the quiet peaceable children of Christes Church that haue learned to rest in Christes ordinaunce thoughe the causes thereof be not to them opened As for other that are euer doubting and neuer setteled in their faith that alwayes be learning and yet neuer attein to knowledge 2. Tim. 3. that had rather vnderstand much then beleue a litle such felowes I must not so much instruct as by the scriptures and examples of allages controlle and confound if I may Let them therfore be charged SacrameÌ„tes alvvaies vsed for remissioÌ„ of sinnes that God hath not onely vsed froÌ„ the creatioÌ„ of maÌ„ to bring vp al people that serued him in some especial wayes of outward woorshipping but hath also these many worlds deliuered maÌ„ froÌ„ original actual sins by external sacrameÌ„ts sacrifices Aug li. 6. coÌ„tra Iul. cap. 3. SacrameÌ„tes in the lavve of nature not without the priestes especiall
absurde and wilful maintenaunce of sinne For by this rule he that killed and murdered thousandes shoulde confesse no more after his wicked actes then before Confession by a general clause is not sufficient to saluation not aunsvverable to Christes meaning nor no more then the innocentest man that liueth Dauids weeping and confession shoulde haue bene one after his dooble deadly sinne committed as before in his innocencie Peter should not haue more bitterly wept after his forsaking of his master then before Neither should our confessioÌ„ then pertein more to ourselues then to other who by like general clauses may truely make the like the same confession as it is nowe in the Church of England But the holy King Dauid confessed not sinnes common to himself and other men but my sinne my wickednes my impietie saith he and this in confessing to God that knew already his sinnes Howe muche more nowe where Gods iudgement is exercised by man that cannot discerne oure faultes him selfe must we confesse oure sinnes that he may rightly iudge thereof Penaunce must be doone for euery of oure sinnes So Peter prescribed Simon the sorcerer when he attempted to haue bought the gifte of Goddes Spirite that he shoulde doo penaunce for that especial greuous crime Poenitentiam age saith he ab hac nequitia tua Doo penaunce for this thy wicked attempt if perchance God wil forgiue thee this abhominable intent Act. â— The maÌ„ was baptised not long before and then no suche Penaunce was prescribed for his most greuous and blasphemous practises of Nicromancie witche crafte loÌ„g exercised before But now after he was of the howsholde euery sinne that is greuous must seuerally be cured Wherin this noughty packe SimoÌ„ Magus is a thousaÌ„d partes more religious theÌ„ our newe maisters For he desired the Apostles to pray to God for him that this sinne might be forgiueÌ„ him wher these care no more for the priest or Apostle concerning their sinnes then they doo for dogges Againe S. Paule did not onely confesse his sinnes by a general clause but acknowledged his owne sinnes 1. Tim. â— wherin he in his owne person had offended he confessed he was of all sinners greatest that he had persecuted the Church of Christ that he had obteined commission to attache them that beleued in Christes name and so furth Suche as were faithful also at Ephesus Act. 1â— as we reade in the xix of the Actes came to the Apostles Et confitebanâ—ur actus suos and confessed their owne proper actes and misdeades In so much that certeine which had folowed vnlawfull artes as Magike Nicromancie and such like curiosity coÌ„fessed their faultes and burned their bookes before all the people If the priestes had nothing elles to doo with oure sinnes but as they had in the olde lawe to doo with the leprous persons that is to say should onely discerne which were by God remitted or not remitted they coulde not that doo expcepte they sawe the variety of the sayde sinnes by mans confession But now seing they haue further interest in oure matters and must properly both pardon and giue iust penaunce for sinne The benefite of a generall ConfessioÌ„ how is it possible they should doo this without exacte knowlege of euery of oure greuous offences In deed a general confession suche as is often made in diuine seruice to God or his priestes such as be Catholik doth some times take away the common infirmities of oure sinfull life that oure light trespaces be not imputed to vs or suche as we haue so forgotten that we can not by any conuenient search cal againe to oure remembraunce But other greatter crimes and deadly sinnes for which the sacrament of discipline was instituted and the priestes iudgement seat erected in the Church are not discharged before God without seuerall contrition and distincte confession with ready intent of the penitent to accomplish such fructes of penaunce as by the priest shal be appointed for the satisfiyng for his sinnes And what a merueilouse disordeâ— is brought into Christes Churche by playne flatterie of oure selues herein whiles we holde that this generall confession is sufficient we see by experience of these oure euell dayes The fructe of this nevv doctrine where there is nowe putte no difference betwixte small offendours and moste greuouse sinners no diuersitie of penaunce no more sorowe in one then in other no confession of the most wicked no more then of the smallest sinner or most honest liuer A common murtherer a filty hooremunger a daylie drunkerd a false robber a gredy extorcioner confesse as litle doo as litle penauÌ„ce lameÌ„t as litle yea a great deale lesse theÌ„ the honest sorte of people doe for much more smal fewer faultes All meÌ„ repose them selfes now of dayes so much in Christes passioÌ„ and their onely no faith that they will neither confesse to God nor man neither sigh nor sorow nor doo satisfactioÌ„ for their sinnes Well There must be in penaunce som representation of Goddes iudgmeÌ„t to come let al men be assured that God in the next world will not goe by generall chapters but will haue an accompte of all our proper woorkes and misdedes till it come to our idle woords vaine thoughtes The which iudgement because Gods Churches Ministers sentence to whom Christ gaue all iudgmeÌ„t of our sinnes in earth doth most clearly resemble we may be out of doubt that the like particular discussing and examination of oure owne selues here before his ministers must needes be had that we be not iudged of owre Lotde in the life to come And this particular discussing S. Paule ment by 1. Cor. 12. when he commended vnto the Corinthians and by them coÌ„manded all Christian meÌ„ to proue trie and iudge them selues especially afore the receipte of the blessed Sacrament of Christes body and bloude which requireth moste puritie of life in the receiuer that can be For to attempt to receiue the holy body of Christ before we haue in contrite maner confessed oure selfes CoÌ„fessioÌ„ is necessarie before the receiueÌ„g of the sacrameÌ„t for suche as be in deadly sinne and purged oure consciences by the iudgemeÌ„t of Christs Church of the gilt of deadlie sinne is exceeding damnable to vs and much dishonoure to Christes owne person Which prouing and iudging of mannes selfe to be meant by the diligent discussing of oure consciences sinnes and misdedes by contrition and confession of them to oure ghostlie father the practise of the Church doth most plainly proue which neuer suffered any greuous sinner to communicate before he had called him selfe to a reckning of his sinnes before the minister of God and so iudged him selfe that he receiue not to his damnation that which to euery worthy person is his life and saluation De Ecclesiast dog cap. 53. Whereof S. Augustine or the authour of the booke de Ecclesiasticis dogmatibus set furth withe his name geueth vs good notice for his time
me to be more and more sounde in it selfe and as true as the Spirite of God is true who was the authour thereof in the Church yet I did not then consider of it as a thing of any great importance but I conceiued it to be a smal matter subiect to a certayne iugling in reason such as wicked meÌ„ lightly make their closse crafty entrance by to more mischief and further attemptes against the commoÌ„ faith of the Church I could not then conceiue which I afterwarde so plainly and nowe more and more by the better suruiewe of the cause doe perceiue that in this one falshod there was couertlie conteined the very pith of falshod and improufe of the greatest matters which life and faith doe stand vpon Thou wouldest not thinke I dare say into what a summe abridgment The matter of pardons is of greater importaÌ„ce then it semeth heresy hath by the Deuils deuise and Luthers seruice drawen her selfe into For by this one false conclusion and for maintenance thereof this man and his posteritie haue taken away al penance satisfaction for sinne haue spoiled the Church of her iust and most necessary discipline haue controlled Gods own holy vsage in correction of his children haue entred into his secretes of the next world and there abandoned the place of his iustice and iudgement for sinnes that be remitted but not enough to his wisedome and will corrected haue robbed the holie Saintes of al their merites that is to saye Christe of his giftes and grace whereby onely they be so soueraigne and satisfactorie haue imbarred the body mysticall of Christ of the benefite which the whole euerie meÌ„ber thereof should receiue by the satisfactioÌ„ holy works of the coÌ„mon hed which is Christ haue brokeÌ„ the coÌ„munioÌ„ of Saints the swete felowship of all the holy meÌ„bers of Gods Church the benefite which riseth from eche to other by mutuall participation of their good woorkes desertes to be short haue by this one falshod preached against pardons done iniury to Christ to his Church to his Saintes to his Sacramentes haue myghtelie shaken the whole frame of Christian Religion and doctrine I do not here riot in woords to ouerrunne my aduersaryes in talke or to make more of the matter then it is but assuredly without the distruction of all these so necessary articles of our fayth there can no man defend Luthers doctrine agaynst Indulgences How Luter fumbled at the first about disgracing of pardoÌ„s I know he fumbled at the beginning otherwise then his felowes and folowers to disgrace the same sometimes by holding the pardons to be lawfull but not profitable other whiles to be deceites but yet inuented for holy purposes nowe by auouching they could not staÌ„de with Gods iustice if they should remit any parte of the apointed paine for sinnes and ells when that there was no paine for remitted sinnes at all wherevpon the indulgencies should not be needefull but vaine and friuolous with such other incoÌ„stant staÌ„mering as lightly is coÌ„mon to theÌ„ that seke to vphold falshod against their owne skill consciences But his folowers Hovv far other protestantes proceded synce as wel of the Protestants as ZuingliaÌ„s and Caluinistes to make the way of wickednes more easy playn haue boldly denied all penance teÌ„poral payn for sinne remitted whether it be by Christs or the Churches enioyning haue taken away Purgatorie haue bereued Priesthod of all power the Church of all her treasure of Christes copious abundaÌ„t redeÌ„ptioÌ„ WhervpoÌ„ I caÌ„ not otherwise iudge but the doctrin which ells caÌ„ not be refelled but by the waste of so many vndoubted articles should staÌ„d exceding fast be grouÌ„ded most surely vpoÌ„ all these foresaid truethes without the destructioÌ„ wherof it caÌ„ not be of any force ouerturned Therfore least any man by making smaller accompt of so litle a branche of the Churches faith then he should do fal further vnto the mistrusting of other many of knoweÌ„ importaÌ„ce I thought it good to debate the question of Iudulgencies which be now commonly called the Popes Pardons though not onely hee but also other Prelates of Christendome haue their seueral right eche one according to the measure of the Churches graunt and his iurisdiction therein In which matter because most men of smaller trauail haue erred rather by misconstruing the case and mistaking the state of the cause theÌ„ for any lacke of sufficient proufe of the matter after it were wel vnderstanded I wil studie first clearly to open the meaning of that whereon we stande and then to go through the whole question with as much light and breuitie as I can tempering my self as much as I may from al such subteltie as the depth of so grounded a conclusion and the learned disputatioÌ„s of Schoolmen might driue me vnto Wherein I am content rather to followe the desire contentation of the Reader then to satisfie my owne appetite which I feele in my selfe to be somwhat more greedie of matter sometimes then the common people whome I study moste to helpe can well beare and yet if they thinke it any vantage to know truth and the necessary doctrin of their faith they must learne to abide the orderlie methode and cumpasse of the cause and further I shal not charge them For the true meaning of Pardons and to remoue some vntrue surmises touching the same it is declared that the Pope neuer tooke vppon him by pardon to remitte deadlye sinne muche lesse to giue any man licence to sinne The second Chapter FOR the vnderstanding therefore of the tearme Pardon grace or indulgeÌ„ce vvhat they signifie Pardon or grace or Indulgence let it be considered the proprely they import not the remission of any deadly crime considered in them selues and as separated froÌ„ the sacrameÌ„t of penaunce nor yet signify any release of eternall damnation or euerlasting punishment which onely alwayes is remitted when the deadly sinne for which it was due is forgiuen For there can no power in earth be so greate nor any mans iurisdiction so ample that he may forgiue mortal offences since the institution of the Sacrament of penaunce except he vse the confession of the party with his contrition and sure intent neuer to coÌ„mitte the like againe yea and with purpose to satisfy the iustice of God by Christes grace as he may according to the enioyning of his iudge therein For God him selfe because he is righteous and true can not forgiue any man his sinnes either by this sacrament of penaunce or otherwise being of yeares time of discretion except he be penitent for the same that is to say except he be both contrite and at the least willing to coÌ„fesse his offences if it be after relapse and to suffer due correction therefore Deadly sinne afâ—er Baptisme can not ordinarily be pardoned bâ—t bâ— the Sâ—cra of penance And seing God caÌ„ not pardon any man of his deadly
I speak of the discharge of the bond thereof or some portion of the same nowe before the partye doe passe hence which is a great deale more proper to the Churches power and more easy to be brought to passe then when the penitents soule is alredy in iudgment there to which place the Churches iurisdictioÌ„ as som suppose doth not extend If the simple vnderstand me not let him marke my meaning by an example The paines of Hel can not neither by God nor maÌ„ ordinarily be holpen or released after man be in the same but the debt of Hell which is due for euery mortall sinne is discharged alwayes at oure repentaunce in so muche that the priest in the sacrament of Penaunce with the sinne euer remitteth the bonde of Hell and preuenteth Gods iudgement in the same So if Purgatorie coulde not at all belong to the iurisdictioÌ„ of the Church nor no person therein yet in the life of the party som peece of the debt therof or all may be released afore hande whiles the party is in the power of the Church her discipline And so it must needes be at euery time that the Church pardoneth the party of all satisfactioÌ„ or any portioÌ„ therof recompensing the same by application of Christes satisfaction and his Sanictes For the bonde of Purgatorie riseth as I haue saied vpon some satisfaction and penaunce to be fulfilled or doone in this life the which being here either by oure paines accoÌ„plished to the satisfying of Gods righteousnes or otherwise pardoned there is no debt or bonde of purgatorie at al the which is so caÌ„celled by the Churche oure Mother that it caÌ„ not be required of God oure Father And this moued alwaies the Church of God diligeÌ„tly to prouide of her teÌ„der mercy towarde her louing Children that they should neuer departe oute of this life in any det of penaÌ„ce knowing well that the residews not satisfied here should be required at their haÌ„des afore God in the next life And therfore though many yeares of penance wer prescribed to al suche as did notorious crimes yet ther was made euer lightly a prouiso that at the houre of theire extremity they should haue peace and pardon and the Churches blessing in the holy sacrament and so depart free from bonde of the Churches discipline and as farre as in her laye might be also discharged of the temporall scourge in the next life as no doubt they were if there remayned no other impediment in them selues So doth Nice Councel moste mercifully prouide Can. 12. lib. 3. Epist 17 and so doth Cyprian and other fathers of the primitiue Church that sawe in their highe wisdom the temporall paine to come muche to hang on the parties satisfactioÌ„ and the bond of the Churches enioyned penaunce And euen at this daye prouision is also made that no penance be giuen but vpon condition of his recouerie to any man that lyeth at the extremitie of death least he should depart hence Epist 180 Ligatus bound as S. Augustine termeth it wherby the debt of his eioyned satisfaction might be required in Purgatorie And nothing in the world proueth more the Churches doctrine of Purgatorie and Pardons then doth the continual coÌ„corde and most agreable practise of these holy actes of binding and loosing iustly vsed in her gouernment How the practise of pardons of these late hundreth yeares differeth from the vsage of the primitiue Church and in what sense suche greate numbers of yeares and dayes be remitted by the Popes pardons The eigth Chapter BVT here we must note some diuersitie in giuing Pardons preuenting Purgatorie paines betwixt the primitiue Church of olde oures of these latter hundreth yeares which did moste iustly rise vpon the alteration of mens maners and state of thinges For in the primitiue Church the enioyned penance was so large for euery mortal crime that it might seme very answerable to the nature of the fault And doubtles it maye not otherwise be thought but the spirite of God did limitate satisfactioÌ„ by the Canons as agreable in all pointes to the debt of sinnes forgiuen which God required for answer of his iustice And therefore when they gaue a Pardon of the enioyned penaunce there could be no great doubt but the penitent being in zeale and deuotion qualified thervnto was therwith fully pardoned of Purgatorie the bonde of al paines to come in the next life But now of dayes when penaunce and large satisfaction oure nature declining euer to the woorse and deuotioÌ„ continually decaying is not enioyned according to the olde Canons and but a smal signe thereof remaining only in secret satisfactioÌ„ which is not of it selfe in this exceding flow of sinne ani thing agreable to the faultes committed in this case to remitte onely the enioyned penance were not enough commonly to preuent Purgatorie paynes or to discharge the penitent of all satisfactorie correctioÌ„ to come Wherby the Châ—rch by instigation of Gods spirite dealeth so much more mercifully now theÌ„ before because the people had neuer so muche neede to hang on pardon as wheÌ„ their sinnes be greatest and their recompeÌ„se least Neuer the lesse suche is the frowardnes of oure time that they had rather take away penaunce contemptuously then haue it released by the power of God laufully For the great infirmitie of this world was this manifould remission vsed yet the meeknes of the Church which by the motioÌ„ of God she applieth her selfe vnto for the distresse of these dayes and for the sinners sake is yet most of sinners now commonly conteÌ„ned of very many that haue ful great need therof as mere folly laughed at Yet the Church for her childrens relief bestoweth mercy still and a great deale lesse it is to offend on that side then the other as no doubt the holy Ghost guiding her affares she standeth vpright on both sides She seing therefore that the remission of the enioyned penance coulde not discharge vs of the bonde of transitorie payn to come being sure that it is nolesse lawful to remitte the paynes due by the CanoÌ„s as enioyned effectually by the CanoÌ„s she giueth now pardoÌ„s not onely de iniunctis poenitentijs but also de iniungendis of suche penaunce as by the nature of the faulte before God or by the decrees of Councells should or had wont to be enioyned For ther is no maÌ„ that hath in penaunce prescribed either of fasting or praying or suche like a thousand or moe yeares And yet it is knowen that many suche pardons are and haue bene giuen long Neither coulde the debt of Purgatorie wholly be discharged now as it was of olde by the pardoÌ„s of the primitiue Church in which onely ther was remissioÌ„ of the penance appointed because al penance thought nedefull was then appointed except ther were releasing also sometimes of all the penaunce or a great peece of the penaunce that should by lawe and reason haue bene enioyned Hovv the great number of
in that actioÌ„ of gening peace coÌ„moÌ„ to Christ his Apostles but because I see the olde Fathers lightly cal that peace which we now call Pardoning Math. 10 perchance they did allude to that which Christ willed his Disciples to bestowe on euerie hoâ—shold for a kind of blessing Which no doubt was some great benefite so grâ—at that our Maister signified vnto theÌ„ that many should be vnwoorthie of it that the fructe therof should redunde to theÌ„ selues Which caused both Bishops of olde for S. Augustin maketh mention thereof to giue their blessinges De Ciui Dei li. 22 Cap. 8. and euerie man humbly to require the same on their knees wherby surely some spiritual grace was receiued and remissioÌ„ either of Venial trespaces or paine due vnto former sinnes giuen Lett apishe Camites here mocke and mow at their Mother as they customably doe whiles the obedient children the discrete and deuout of Goddes Churche thinke it an highe point of wisdome onely to consider the maruelous direction of oure forefathers wayes in the doctrine of discipline and awe of Goddes religion That the Bishops being the highest ministers of Gods Church and namely the Pope as the principall of the rest may only lawfuly giue PardoÌ„s and in what sense the soules departed may be releiued by the same The eleuenth Chapter OF the necessary disposition of theÌ„ that should effectually receiue benefite by the Pardons of the Church and of the right intent of theÌ„ that should giue the same we haue already sufficiently spoken And now perchance some may think it necessary that it should be opened briefly in whoÌ„ this authority of releasing the paines enioyned for sinne doth principally coÌ„sist Whereof I shal with better will bestowe a fewe woordes because we shal haue occasion thereby to open the common sense of a whole Councel both learned and godly touching the matter of Pardons in the iudgement whereof assuredly proceding from the Holy Ghost we may with saftie take oure rest Of the lawful minister therefore of these remissions VVho be the lavvfull ministers in giuing pardons the scripture in precise termes prescribeth nothing though the power of binding and loosing wherevpoÌ„ the matter standeth is proued properly to be an acte of the Keye namely of iurisdiction and externall regiment which agreeth not to the simple priests hauing no further iurisdiction but in the secret court of mans conscience Wherevpon as also by the vsage of al ages and by the prescriptioÌ„ of the law it is proued that Bishops onely or such as haue their authority for the executioÌ„ of their office may laufully giue remission of satisfactions apointed for sinnes remitted Neither were it conuenient that the release of deserued penaunce should be had of euery inferiour priest lest the discipline of the Church should so become coÌ„temptible the release therof being made common to so many And it is the highe prouidence of God that the way to remitte deadly sinnes which is of necessity to our saluation should be neare vs in euery place and by the common ministers of the Church at al times to be obteined VVhy the inferiour priests caÌ„not giue pardons where the remission of the Churches discipline being often more necessary to be fulfilled and neuer or very seldom necessary to be wholly released should not be so easely obteined but hardly had at the handes of a fewe and them of excellent authoritie and reuerence in Gods Church And not onely that but also the natur of the act of pardoning doth wholy chaleng this function to the higher Magistrates of Christes CoÌ„mon Wealth For it standeth not only vpoÌ„ the remission of debt but also vpon recompense or repaying againe the bond therof by the common treasure of the whole houfhold of the faithfull which can not be by reason dispensed and bestowed vpoÌ„ any man that lacked by any but suche as are principall stewardes and rulers of some whole portion of the saide family as Bishops lawfully succeding the Apostles are knowen in this case to haue receiued the Keyes of Christes kingdom and the dispensing of his holy mysteries and therefore may iustly dispose the treasure of Christe and his Sainctes satisfactions to the benefite of the faithfull in whose lardge cures it canne not otherwise be thought but there be the merites of diuers holy and blessed men layed vp in store before God for the relief of their brethren which may be disposed at the Bishops wisdome to such namely as be of his owne charge and regiment But of particular parishes it can not be certen that ther should alwayes be some sufficiency of abundant satisfactions to remaine without decay for the continual bestowing vpon some of the saied smal circuite and that is it which the schole diuins say in particulari ecclesia merita non sunt indeficientia merites of Sanctes be not vnspendable in particular Churches But the communion of Sanctes being the generall benefite of the whole common wealth of Christes Churche continueth for euer by the abundance of many holy workes which may satisfy for other mens sinnes according to the dispositioÌ„ of such as be the gouernours and guides of our soules that the ouerplus and abundance of one sorte may euer relieue the lackes of an other sort as S. Paule speaketh in the like matter And yet the Bishops them selues haue not in this case so full power and prerogatiue No Bishop hath so great preemineÌ„ce in giuing PardoÌ„s as the pope hath and vvhy being but rulers of portions of Christes Church as he hath whom Christ appointed to be his owne Vicare throughe his whole dominion For as Christ the heade of the whole body is anoynted far more plentifully then al his brethren so doubtles he that occupieth his seate of iudgemeÌ„t through out the whole earth to whom not only the affaires of al priuate men but also the confirmation and gouernemeÌ„t of all his brethren Bishops of what dignity so euer they be doth belong Vppon whome Christ hath layde the fundation of his Churche and to whome he seuerally gaue the Keies of heauen with most ample authority both to loose and binde feede and gouerne al the shepe of his folde It is this man no doubt that hath the ful treasure of the holy coÌ„munion of Sanctes to bestowe with meruelous authority ouer mans soule with wonderful might in binding and exceeding grace and mercy in loosing This is the maÌ„ of whome S. Bernard saith Ad Eugenium alluding to Iosephes preheminence in Pharos house consâ—ituit enim Dominum Domus suae Principem omnis possessionis suae He hath made this man the Lorde of al his house and the Prince of his whole possession This man therefore representing Christes owne person throughe the whole Churche and hauing the cure and regiment of euery one of Christes sheepe may moste lawfully 2. Cor. 2. donare aliquid in persona Christi showe mercy to any man in Christes behalfe none being exempted from
so wel knowen because the persons departed be not in case to make them selues more apte to take benefite thereby then they were at their departure heÌ„ce And therefore if they were not with singular zele and deuotion so qualified in the end of their life they can not now any whit a better their owne case or otherwise dispose them selues to atteine the fructe of those singular remissions And more then that no Indulgence is lightly graunted but vpon the fulfilling of some appointed worke of piety and the departed not hauing alwayes in this life suche frendes as will accomplishe coÌ„petently the worke prescribed by the Pardon nor him selfe now in case to doe the same he often misseth the benefite of the Churches remission which els he might haue had by the meaning of the giuer Wherevpon it seemeth to some to be no surer how farre the departed may be relieued by the Keyes of the Churche then it is of other holy suffragies and good workes either of priestes or priuate persons all which doe assuredly relieue them that be in Purgatorie but without any limitation of benefite which wholly ys vnknowen vnto the liuinge without speciall reuelation in what state they stande And therefore vpon this consideration the learned diuines doo teache that the Pope doth and lawfully maye applie vnto the soules departed by his keies some parte of the Churches treasure which consisteth of Christes satisfaction other his Sanctes by which the departed as they haue need and be in competent termes to receiue benefite by the merites of their heade or felowes maye be released from some parte of their paines but yet they will not charge any man with necessitie of beleuing that the Pope or Churche shoulde vse mere iurisdition ouer them that be in an other worlde To be playne for the peoples vnderstanding the meaning is In a pardon ther be tvvo thinges that in a pardon there are two thinges the one is a sentence of absolutâ—on definitely pronounced vpoÌ„ any person penitent the second is the recompence of the debt of sinne remitted by the sayde absolution through the application of â—he Churches treasure by the power of the officiers Keyes Both these two iointly can neuer be exercised vpon any person not subiect thoughe the one maye Absolution can not properly be giuen nor fructfully to any man not subiect to the giuers regiment but the application of the treasure maye be made by the Keyes to procure mercie for them that be not vnder their power but that is not by proper iurisdiction but by aide of requeste made by iust offers why the partie should be receiued vnto mercy In this sense then the Pope absolueth no maÌ„ departed absolutely but only offereth in the person of Christ for the releife of him that is in Purgatory to God his mighty iudge ther the abuÌ„dante price of Christs passion the satisfaction of Saints And no doubt for his reuereÌ„ce and representing Christes person he is more often hearde then any priuate man offering onely his owne almose and prayer for the soule departed And for that cause in this sense the Popes Pardon worketh onely per modum suffragij as by aide of sute and not by regiment or iurisdictioÌ„ which many suppose doth not extende past the compasse of this worlde and therefore that he can not exercise the act of binding or loosing which be proper to his power and gouernement ouer any in the next life thoughe to make sute for them before God he may apply some portion of Christes copious redemption and Saintes satisfaction by the vse of his keyes which there make forcible intercessioÌ„ thoughe they caÌ„ not giue iudiciary absolution And all this that the foly of many men so muche wondereth at is nothing ells but to set before God the Father the death of his owne Sonne and his grace in all Sainctes for to procure mercye for their poore brethren in miserie in the nexte life as the like is doone with greate pietie in many other holy actes of religion continually practised in the Churche for the mutuall helpe one of an other And indeed the Church hath vsed these many yeares to put this clause in suche Indulgencies as did in any parte concerne the departed per modum suffragij as Sixtus the fourth Innocentius the eigth and now of late both Pius the fourth and the fifte and all other lightly in the like grauntes Wherby it is playne that we are not charged by the Church further to beleue then that the Pope may assuredly release the departed of some parte of their paines or al by the way of suffrag and sute as other holie workes of christianitie applied vnto them by their brethren aliue may doo For yt were no reason that priuate persons should as it were coÌ„municate and sende vnto them their fastes almose and prayers for the release of their paine and he that representeth Christes person should not in Christes name and the whole Churches applie vnto them some parte of the common wealths treasure to sue for their deliuery and helpe to satisfie for them in their lackes This therefore they call a Pardon per modum suffragij as by way of aide of request Which doctrine is most true in it selfe and agreable to the practise of the Churche and fourme of Indulgences alwayes vsed and may assuredly reliue suche as departed hence in grace zele of Gods house which I compt disposition enough in the partie and haue frendshippe in the worlde of suche as for their sakes will be content to accomplishe the apointed worke of the Pardon A declaration of the Churches meaning touching the coÌ„mon treasure which is said to remaine in her store for the recoÌ„peÌ„se of suche enioyned penaunce as she releaseth by her Pardons with the conclusion of the whole matter The twelueth Chapter BVT now if you aske me here how it staÌ„deth with the iustice of God thus to forgiue the payne and debt of satisfactioÌ„ which either God or the Churche enioyneth for the recompense of the former sinnes especially seeing the catholike Church doth holde that it perteineth to Gods iustice no lesse to punishe sinnes with some temporall scourge after it be forgiuen then it doth perteine to his mercie to forgiue the saide sinne and the debt of euerlasting damnation Now if it stande not with his iustice to lett a sinner escape wholly without correction or satisfaction then it may much more appere to be against his iustice also that any power of man shoulde remitte and release that bonde of satisfaction which Goddes iustice required and was to the offender enioyned For the answer and perfecte vnderstaÌ„ding of this doubt it is to be knoweÌ„ and well weyghed that in deede no release coulde be had of suche enioyned penaunce or deserued payne for sinnes past if Goddes iustice were not otherwise recompensed and the lacke of the parties punishment supplied againe by the abundance of satisfaction made by Christ vpon the Crosse euery droppe of whose innocent