may pardon or reteine mans sinnes of all sortes as wel in the sacramente of penance al that be confessed as in publike iudgment what soeuer is by witnesse proued And as in this they maye at their pleasure where iustice requireth correcte the open offender by moste graue censures of Goddes Church so may the priestes giue due penaunce in the sacrament for the chastisment of suche sinnes as be to them confessed and for the satisfying of Goddes iustice by sinne violated The other text of holy scripture coÌ„teining Christes woordes to S. Peter seuerally A more peculiar prerogatiue geueÌ„ to S. Peter than to other Apostles by certayne notable circumstances of the letter and by woordes of great graunt spokâ—n singularly to him giueth the chief of all his Apostles in more ample termes and beneficial clauses this power and prerogatiue also To him it was onely said thou aâ—t Peteâ— which is as much to say as a rocke for oure Maister gaue him that name newe at his firste calling Ioan. 1. in significatioÌ„ of further intent and purpose which he here vttered and vpon this rocke will I sette my Church and hel gates shall not preuaile agaynste it That so sayd he thus spake in playne termes Et tibi dabo claues regni coelorum Et quodcunque ligaueris super terram erit ligatum in coelis quodcunque solueris super terram erit solutum et in coelis And to the wil I giue the keyes of the kingdome of heauen and what soeuer thou shalt binde in earth it shall be bounde in the heauens And what thow loosest in earthe it shal be loosed in the heauens Ibid. 21. This promise made vnto Peter and performed no doubt after his resurrection when he committed to him the feeding and gouernement of all his deare flocke both yong and olde doth excedingly importe a wonderfull incomparable soueraygntie and iurisdiction ouer mens soules For a mortall man to receiue the keyes of Christes kingdom by them to binde loose to locke out and lett in Keies of heauen vvhat they be before our maister Christe who had the full iurisdiction therin it was neuer heard of And when the holy Propheces doe meane to sette out the greate and passing power giueÌ„ by God the Father to his onely SoÌ„ne in earth they vse to expresse the same ofteÌ„ by the termes of keyes as when the prophet Esaie saith I wil lay the keyes of the house of Dauid vpon his shoulder he shall shutte and ther can none be hable to open and he shall open so that none can shutte agayne And Christ him selfe speaking to his beloued Iohn in the Apocalipse saith Cap. 22. I am the first and the last I am aliue and was dead before Apocal. 1. 3. and I haue the keyes of death and hell The keyes therfore euer signifyng power and gouernemeÌ„t of the houshold was giueÌ„ to Christ as to whom being the principall most excellent rectour of his own Church that he bought so dearly they most duely belong But he coÌ„municated vnto Peter as to his speciall steward that vse of the same for the gouernment of our soules with exceding much preheminence both in binding loosing Yet I do not remeÌ„ber that any of the olde writers doe put any greate differeÌ„ce betwixt the authorities of Peter the rest of the Apostles coÌ„cerning the remitting of sinnes which is a thing perteining indifferently to the whole order of priestod therfore no more proper to the Pope or Peter then to priestes Apostles thoughe Origen noted well that the iurisdictioÌ„ of Peter semed by those woords to be enlarged aboue the residue by that that our Sauiour sayde to him that what soeuer he bounde or loosed in earth it should be loosed or bound in the heauens wher to the rest he spake of heauen only in the singular number I speake only of this latter clause of binding loosing with the keyes therunto belonging For there is no doubt but great preheminence of rule iurisdictioÌ„ is promised before in the same text now recited elles where actually giuen vnto him more then to the rest of his brethern Neuerthelesse eueÌ„ this power of bindig loosing coÌ„mon to all the holy order was in him first seuerally planted for the coÌ„meÌ„datioÌ„ of vnitie order De simplicitatâ— prelatorum as S. Cyprian saith so the same authoritie geuen to other might yet after a sort be deriued from his fullnes of power and prerogatiue as from a founteyne But we wil not stand hereon nowe nor yet to put difference betwixt these woords and termes loosing or remitting binding or reteining nor to dispute whether these two textes more proprely signifie the authoritie and iurisdction geuen to the spirituall Magistrates for punishing by temporal pain enioyned and releasing by mercie as they see occasion the same appointed penance againe or els it proprely concerneth the very release of sinne it self or reteining the sinne which they vppon iust causes wil not forgeue These things would grow to ouer tediouse a tale and ouer curiouse for the simple whoÌ„ I would most helpe in these matters and I shal briefly touch so muche hereof as is necessarie hereafter when I shal dispute of pardons For in deede these two textes of binding and losing as wel spoken to Peter as to the residue afterwarde shall be the ground of our whole discourse there and therefore til then we must touch these textes no farther but as in common perteineth to remitting or reteining sinnes For they are brought indifferentlie of the holy Fathers with that foresaid words of S. Iohn in which as I haue declared the very institution of penance and Priestes iudgement of our soules and sinnes be most proprely grounded Therefore that by al these woordes so often vttered by our Sauiour you may wel perceiue the very litteral and vndoubted meaning to be that Priests haue authoritie by Christes warraunt effectually to remit and reteine sinnes I wil recite one or two notable places of most auÌ„cient Fathers that they ioyning with such plaine woordes of sundrie places of scripture may make all most sure to such as can by any reasoÌ„ be satisfied First I alledge the saing of S. Maximê° an old author a blessed saint Homil. In natali Petri Pauli He doth by conference couple together these textes wheroÌ„ we now stand thus he speaketh very pithely therefore you shal heare his own woords Ne qua vos fratres de creditis Petro clauibê° regni more no straruÌ„ clauiuÌ„ cogitatio terrena ê‘moueat clauis caeli lingua est Petri quam singulorum merita censendo Apostolus vnicuique regnum caelorum aut claudit aut aperit Non est ergo clauis ista mortalis artificis aptata manu sed data à Christo potestas est iudicandi Denique ait eis qnorum remiseritis peccata remissa erunt quorum detinueritis detenta erunt Thus he saith in our tung Least
any earthly cogitation moue you to thinke of any succh materiall keyes as we occupie in earth when you heare of committing the keyes of the kingdom to Peter Keie of heauen vvhat yt ys you must thus vnderstaÌ„d that the key of heauen is Peters woord or tunge because the Apostle weighing well euery of oure desertes openeth or shutteth to euery man the kingdoÌ„ of Christe This key therefore is not made by mortall mannes hande but it is the power of iudgment giuen by Christ To be brief he saith to them all whose sinnes you shal forgiue they shal be forgeueÌ„ c. Thus saith Maximus ioyning together fittly two textes for one purpose out of both maketh a most forcible argument that the iudgment of oure soules which is a passing authoritie that very letting in keping out of heaueÌ„ is addicted by the keyes to Peters the Apostles ministerie For which cause also S. Gregorie calleth all Christes Apostles and the iust occupiers of their roomes the dores by which meÌ„ must enter into heauen or euerlastingly bide our which is a fearfull saing to all suche as contemne their authoritie His woordes be these Quid cuncti Apostoli nisi sancta ecclesiae ostia existunt cùm eis dicitur Cap. 16. lib 28. in Iob. Accipite spirituÌ„ sanctuÌ„ quoruÌ„ remiseritis pecc c. ac si illis apertè diceretur per vos ingrediuÌ„tur ad mehi quibus vos ipsi paÌ„ditis et repelleÌ„tur quibus obseratis what are all the Apostles elles but the doores of holy Church seing it is sayde to theÌ„ take you the holy ghost whose sinnes you doe forgiue they be forgiueÌ„ eueÌ„ as thoughe in plainer termes it had beÌ„ spoken thus by you all must enter that will come vnto me those I saye to whoÌ„ you opeÌ„ the doore by loosing of their sinnes those shall be put backe that you locke out Hyherto S. Grerie This woÌ„derful authoritie caused S. Hilarie thus to make exclamatioÌ„ O holy and most happy men for the desert of youre faith yow haue obteyned the keyes of heaueÌ„ De Trin. lib. 6. and now the whole right both of bindiÌ„g aÌ„d loosing in heauen and earth is assuredlie in you But that you may fullie beholde their right herein consider his notable woordes vpon the alledged place of S. Matthew Super Math. 18. Ad terrorem metus maximi quâ— in praesens omnes continerentur immobile seueritatis Apostolicae iudicium praemisit vt quâ—s in terra ligauerint id est peccatorum nodis innexos reliquerint Som read CoÌ„fessione for coÌ„cessione quos soluerint concessione scilicet veniae receperint in salutem in Apostolicae conditione sententiae in caelis quoque aut soluti sint aut ligati That is to say To the terrour and feare of al men and necessarie keping of them in awe and discipline Christ premised the immouable iudgement of the Apostles seueritie that whom so euer they bound in earth that is to say left fast tied in the bandes of sinnes and whom they loosed that is to witte by mercie receiue to the benefite of pardon that the same person so bound or so released in the same case that the Apostles left them should be in the heaueÌ„s either loose or fast Thus farre S. Hilarie by whom we euidentlie may learne in what carefull case all men be that passe this life not loosed by them whose sentence in earth is so surelie ratified in heauen aboue no lesse how the woords of Christ vttered somtimes in termes of binding loosing other times in remitting reteining doe literally signifie But I will adde S. Chrysostomes testimonie thervnto the rather because our Aduersaries do abuse his woordes sometimes against confession whiche necessarily hangeth on the authoritie of Priesthode in remission and reteining sinnes as anon I shall declare That I be not ouer tediouse I wil reporte his saying in English onelie Those saith he that dwel in earth and are conuersant amongst men Lib. 3. de Sacer. haue receiued power and commission to dispose and dispense such things as be in heauen A povver geuen to Priestes that vvas neuer geuen to Angels yea these meÌ„ haue receued power such as neither God either gaue to Angels nor yet Archangels for it was neuer said to theÌ„ what so euer you bind in earth it shall be bound in heauen and what soeuer you loose in earth it shall be loosed in heauen Earthlie Princes in deed haue power to bind but that perteineth to the bodies of their subiectes onely but the bonde which I nowe talke of that is proper to the power of priestes toucheth the verie soule it self and is so ample that it reacheth to the heauens aboue yea and that so largely that what so euer the priestes doe beneth the very selfe same God wil allow and ratify in heauen aboue and so the Lorde wil confirme the iudgement and sentence of the seruauntes Thus farre spaeketh Chrysostome His woords be so playn that to stand long on them for farther proofe of my matter then the verie face of the sentence dooth importe it were vayne For man may here rather merueyle to see suche straunge power vpoÌ„ Christes woords giueÌ„ to the holy order yet that to be so litce estemed of wicked men so litle regarded euen of the honester sorte of simple folkes that fewe either seeke after their iudgmeÌ„t in causes of their soules or duely honoure that power in them which passeth all other prelacie that euer either maÌ„ or Angell receued in this greate contempt I say of most holy thinges wickednes is rather to be woÌ„dered at lameÌ„ted then by long reasoning to be confuted The sequele of true thinges is so plain in it selfe the diuers places of scripture so answer iustly eche to other that Fathers so coÌ„sonantly coÌ„firme that knowen meaning of the same the verie termes of so many scriptures writen at diuers tymes by sundrie of the Euangelistes so fal vpoÌ„ one vndoubted sense that we may rightly conclude the power to be in all cafes giuen to the Apostles of remission of sinne And vpon such knoweÌ„ termes I make this argument against the aduersaries They treuly and properly doe remitte sinnes vpoÌ„ whose senteÌ„ce in earth the pardoÌ„ of God immediatly ensueth in heauen but Goddes pardon vndoubtedly foloweth the priestes pardon in remission in earth Claue non errante ergo they assuredlie remitte sinnes The maior is manifest the minor hangeth vpon playne scripture thrise told which first appoynted man to loose in earth then that God shall in the same instant forgiue in heaueÌ„ God shall coÌ„firme the seÌ„teÌ„ce of his seruauntes saith S. Chrysostom mans iudgment saith Hilarie shall be as a sentence preiudiciall to God in heauen And thus farre for the woordes of Christ att this present and farther streingth shall more and more be gathered vnto them by diuers partes of all the processe folowing That the same power of remitting and reteining
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
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
men make of the Apostles spirite woorde and writing that they haue cōdemned the whole vse therof as superstitious Holy Orders not helping thē selfes by figures but by opē force Grace is giuen to Timothy as in a sacrament when he tooke orders of Paule 1. Tim. 4 the Apostle sayeth so much in expresse termes yet this grace and the whole sacrament of Orders these holy men reiecte Matrimonie Matrimonie to S. Paule is a great sacrament of oure ministers not misliked so farre as concerneth their fleshly coniunctiō which they onely lust after Ephes 5. but grace they list not receiue thereby least it should be a sacrament wherby the vnitie of Christ and his spouse the Church which in no sauce they can abide might be fullie represented and signified These felowes therfore that dare be so bold to disturbe al the orders and sacramentes of Goddes Church and to mainteine their phantasies dare brast the sacred bandes of expresse scriptures in such poyntes as doo directly touche the whole policie of oure Christian common wealth and ordered wayes of oure saluation euen in those which Christ moste carefully left to be practised for the vse of his louinge flocke by the warrant of woordes moste playne what shal wee saye to such bolde and impudent faces that thus dare doo and yet which I more merueyl at in this their vncurtesie and moste vnhonest dealing will not sticke to crie and call vpon Goddes woorde as thoughe they did that by scripture the contrarie whereof they expressly find in scripture And truely where they be not holpen by the verie woordes vaine it shall be for them to stand with vs and with all oure Fathers and with the practise of al nations and with the verie expresse iudgment of the Church of God it shal not boote them I say in their dark ignorance and infinitie pride to stand with vs hauing so many helpes for the true meaning and the expresse text of the woorde for oure selues and side Sometymes where it maie appeare that the woordes and outwarde face of scripture serue not oure assertions so playnly as the holy traditions of Christes Church doo there they cal vpō vs with infinite clamoures to abide the iudgment of the woorde which they would be thought to esteme aboue al mans meaning But whither wil they now runne thincke you where al oure sacramētes stand vpō euident woordes more thē woordes vpon the verie expresse notorious actiō of Christ him selfe all instituted sincerly to be practised of the Churce after his departure hēce al cōmended in knowen termes of greatest most efficacie that could be not by way of preaching in which he vsed sometyme figures not at suche tyme as he vsed other then common knowen speach but after his resurrection when he now vttered no more parables as he did before Matt. 13. Marc. 4. that suche as sawe should not see and such as were of vnderstanding might not vnderstand but did open vnto his dearest their senses that they might vnderstand scriptures and more carefully expressed his meaning for the instruction of his holy Disciples to the better bearing of that charge which he ment to leaue them in after his departure whither wil these men I say where they see al thinges so enuironed with trueth whither wil they flye The scriptures be playnly ours the doctours thei dare not claime reason is against them ther is then no waye to beare it oute but with boldnesse and exercised audacitie Yet here we wil assaye by the notorious euidence of this one cause that we now haue in hande to breake their stonie hartes to the obedience of Christes Church and woorde for whose faith if they haue seen great light and force of argument allready and shall yet see much more I truste they will not still withstande the knowen trueth Al woordes then of institution of sacramentes being literaly to be taken thinges of so great charge not otherwise to be vnderstanded then are both by act and woord of Christe sincerely vttered we neede not doubt but the fourme of Christes sentence in which he giueth the Apostles power to remitt sinnes is plainely to be taken in that common sense as the same by woordes importeth and therefore that by force thereof they maye remitte sinnes And yet to make more proofe to satisfie all men I wil ioyne to these woordes of oure Sauioure that most properly concerne the sacramente of penaunce other his woordes touching oure principall conclusion not vnlike wherby in cōferēce of the like sainges together which our Aduersaries doe alwayes as they would seeme wel to allow trueth may trie it selfe Therefore as our Maister here saieth vnto them whose sinnes you shal forgiue they be forgiuē And whose sinnes you reteine they be also reteined euen so said he twice before vnto the Apostles expressing in other woordes almoste the same meaning and sense once to them altogether in the xviij of S. Matthew an other tyme before that in the xvi of the same Gospel to S. Pecer alone To them in general thus saith Christ If thy brother haue committed any offence towards thee go to him and admonish him priuately betwixt him and thy selfe If he take it wel thou hast then wonne thy brother if he regarde thee not take one or twoo with thee that in the mouthes of two or three wittnesses euerie vvoord may stande if he regarde not them neither then make complainte of him to the Churche that is to saye as S. Chrysostome expoundeth it Super hūc locū to the Gouernours of the Churche and if he will not obeye the Church thē take him for no better thē a Heathē and a Publicā And streight vpon these woordes De fide operib cap. 3. least any mā should sette light by the Churche or rulers thereof Christ added sayth S. Augustine a wonderfull terrour of her seuere authoritie saing Amen dico vobis quaecunque alligaueritis super terram erunt ligata in coelo quaecunque solueritis super terram erunt soluta in coelo surely I saye vnto you what thinges soeuer you binde in earth it shal be bounde in heauen And what soeuer you loose in earth it shal be loosed in heauen This text is cleare for the Churches claime in remission of sinnes thoughe it properlie perteine rather to the outwarde power iudiciarie and courte of external iudgment for open crimes and notorious contemptes then for the sinnes of the people that be secrette and onely subiect to power practised in the sacrament of penaunce which nowe lightly is closse and onely vttered in secret to him that hath charge of his soule Neuer the lesse if the priestes of God haue receiued power to loose and bynde which is to pardon and punishe open notorious crimes and contemptes whiche towchinge the giltinesse of the faulte doth no lesse perteine to the proper power of God then the absoluinge of secrette sinnes doth then without question they
I thinke no man hath yet so shakeÌ„ of shame and feare of God that he dare holde that Christe was not hable to mainteine all power rule and iurisdiction with all kind of functions whiche he instituted for the benefite of the people till the worldes end both him self and the holy Ghost promised to be present for that purpose til the general iudgemeÌ„t And that those functions were necessary for his euerlasting coÌ„moÌ„ welth his soleÌ„ne institutioÌ„ careful prouisioÌ„ of them doe declare that he meneth no lesse to establish the same which he theÌ„ instituted not only the foresaid reasoÌ„s but the saing of S. Paul doth proue Ephes 4. He gaue vnto the Church som to be Apostles som to be prophets some to be Euangelists some to be pastours and Doctours and al this to the worke and maintenance of the ministerie for the perfiting of the Saincts aÌ„d vpholding of Christes body til the time of the acknowledging of Gods Sonne Thus doth Christ prouide for his deare Church in al maner of seruice office euen til the last day Wherby it is most cleare that the power of remission of sinnes being once geueÌ„ to the Church caÌ„ neuer ceasse whiles man of his continual frailty ceasseth not to sinne That which was then coÌ„pted a necessarie refuge remedy for sinnes coÌ„mitted can not nowe perish in the worlde where sinne is a great deale more rife and the remedie more needful But to conuince them plainlie that thinke contrary Ioan. 20. Thomas had like povver to other thoâ—gh he vvere absent vvhen Christe spake to them let them tell me whether Thomas being not theÌ„ present as the Euangelist saith and therefore the woordes not vttered to him in person let them shewe me whether he had not afterwarde by force of that institution power also to remitte sinnes If he had as by reason I am sure they can not denie as ful preheminence and power to doe al things that then Christ charged his ten Disciples which were present to doe in his name then the power of remission of sinnes was not so streightlie limited as the woordes might seme to be vttered by which no doubt a Sacrament was instituted to take force in the Church both then and afterward to the worlds end not that any man may of his owne head vpon force onelie of Christes commission geuen at the time to his Apostles take that high function vpon him but that he which ordinarilie shal be called by receiuing of grace and the holy Ghost in externall Sacrament by laying on of handes of Priesthoode may likewise vpon his owne flock and cure exercise that office no lesse then those holie men might after Christes calling therevnto occupie the same worke of binding and loosing of suche sheepe of Christes fold as to them were committed And so did S. Thomas who then was not there so did S. Mathie who then was no Apostle so did Barnabas so did Timothie and Titus who were ordered by S. Paule Lib 1. de Poenit. Cap. 16. and so did Paule him selfe of whom S. Ambrose saith that he did remitte sinnes without al derogation to Christ The good studiouse Reader must marke wel then that al these holy functions or passing preheminencies are not geuen to the priuate persons in respect of them selues neither of Peter nor of Paul nor any other but they are bestowed vpon them for the vse of the Churche which dieth not in their persons and therefore must be honoured with the same offices by other after they be dead by perpetual succession that shal neuer cease De doct Christ lib. 1. c. 18. And that caused S. Augustine and other holie Fathers to say the keies were geuen to the Churche and authority to remitte sinnes to baptise and to enioyn penance not because the whole Church by gathering al her Children together A fond reason must geue sentence vpon euery sinner or els the Priestes iudgement to be nothing as some foolish seditiouse heades haue now to the disturbance of the worlde deuised but because it is our common wealth and house of faith which is so bewtified in her ministers with al kinde of Sacraments and good orders for the gouernment of her children and because al meÌ„ may see it was the earnest loue careful prouidence for this his spouse and not the persons of the Apostles in respect of them selues which moued his wisdome to the iustitution of such perpetual offices in the Church Herevpon therefore and in consideration that the keyes of opening and shutting heauen by binding and loosing mans sinnes shall euer remaine for the vse and honour of the Churche the saied holie S. Augustine hath these woordes Li. 1. c. 18. De doct Christ Claues dedit Ecclesiae saue vt quae soluerit in terrae soluta essent in coelo quae ligauerit in terra ligata essent in coelo Christe deliuered the keyes to the Churche that who so euer shee loosed in earth should be loosed in heauen and what so euer shee bound in earth shoulde be bounde likewise in heauen Li. 1 2. cont Donatist And Optatus his equall striuing with the Donatistes for all holie giftes which Christ bestowed vpon his Churche chalengeth all other Sacramentes and namely the keies for the Catholique and vniuersall Churche from the parte of Donatus the heretike as in the right of Peter He saith exceeding pithelie Claues datae sunt Petro ☜ non haereticis and afterward Cathedram Petri quae nostra est per ipsam caeteras dotes apud nos esse probamus etiam sacerdotium The keyes are geuen to Peter aÌ„d not to heretiks by the chair of Peter whiche is oures we proue all other giftes of the church to be ours yea eueÌ„ priest hode This he hath in sense in diuers places by which we see the iurisdictioÌ„ power geuen to the principal Apostle yet to remaine and by it all other the Churches notable preheminences whiche he calleth Ecclesiae dotes The douries of the Churche through his whole discourse against the Donatists So doth Epiphanius attribute the power of penaunce and pardon to the Church likewise not only in baptisme whiche he calleth the moste perfect penance but also afterwarde vppon the parties relapse in which case the heretikes called Cathari Cathari affirmed that the Churche had no authoritie to pardon them any more Against which pernicious sect he saith if any man fall after his baptisme the Churche will not be vnmerciful to him Lib. 2 ToÌ„ 1 haeres 59. Dat enim reuersionem post poenitentiam poenitentiam For shee geueth him leaue to returne and hath penance after penance By whiche he noteth that the Churche hath two Sacraments for remission of sinne the one is baptisme which he termeth perfect penaÌ„ce Cap. 6. with S. Paul to the Hebrews And S. Augustin doth cal it in his Enchiridion Cap. 64. Magnam indulgentiam a grauÌ„d pardon and afterwarde the
doo alwayes haue done is founded most fast vpon this place of S. Matthew spokeÌ„ first and principally to S. Peter Cap. 16. â—â— Cap. 18. and theÌ„ to other Apostles vniuersally Now if any list be assured by the doctours interpretation that the woordes of our Sauiour of binding and loosing do directly giue power to the pastours of his Churche to punish the offenders and release their sentence of seueritie againe lett them read Ad AuxiliuÌ„ Epischopâ—â— S. Augustines 75. Epistle where they shall finde muche of this matter thus amogst other thinges spirit alis poena de qua scriptum est Quae ligaueritis in terra erunt ligata in coelo ipsas animas obligat The spirituall punishmeÌ„t wherof Christ spake wheÌ„ he sayde what so euer you binde in earth it shall be bounde in heauen doth fast binde the soules them selues And S. ChrisostoÌ„ disputing excellently vpon these woordes of binding or loosing compareth the iurisdictioÌ„ of Princes temporall vnto the spiritual power herein maketh this to excelle that as farre as heauen passeth the earth the soule in dignitie surmounteth the bodie If any king saith Chrysostom should giue vnto some subiect suche authoritie vnder him Lib. 3. de sacerdot that whom so euer he would he might cast into prison and againe release him when he list all men woulde accompte that subiect most happie But he that hath receiued not of an earthly Kinge but of God him selfe a power that passeth that other as farre as heauen is froÌ„ the earth and the soule excelleth the bodie I trow him euerie maÌ„ muste both wonder at and highly reuereÌ„ce Thus far said the Doctour acknowledging that as some by princes grauntes maye prison or pardoÌ„ the bodies so the priestes maye punishe mens soules loose or pardoÌ„ theÌ„ again For the proof whereof he applieth fitly both the woordes of Christ spokeÌ„ to S. Peter the like afterward to al the Apostles concerning binding and loosing Againe S. CypriaÌ„ other holy Bishopes of Affrike Epist 2. lib. 1. which had enioyned long penaunce to certaine that had fallen in time of persecutioÌ„ froÌ„ their faith for flattery or feare of the worlde and had thought not to haue giueÌ„ theÌ„ any Indulgence peace or pardoÌ„ for that theÌ„ they called dare pacem which we now terme to giue a pardon till the houre of death came Statueramus say they vt agereÌ„t diu plenaÌ„ poenitentiam we had veryly determined that they should haue doone out all their full enioyned penauÌ„ce but now vpon other great respectes we doo agree to giue peace or pardon to those that haue earnestlye done some penance alreadie and lameÌ„ted bitterly their former fall But mark wel here by what authoritie they chalenge this power what they doe chaleÌ„g They chaleÌ„g pardy power to giue penaunce to the offenders they claime by right the release therof Again they clerely take vpoÌ„ theÌ„ in consideration of the fault to enioyne what they list how long they list and vpoÌ„ like iust respect by their wisdoÌ„s to pardoÌ„ some peece of the same again either after death or els if good matter moue them long before But by what scripture doo they claim such iurisdictioÌ„ that they may giue discipline to offenders euen without the sacrameÌ„t of penance only by their iurisdictioÌ„ right of regimeÌ„t then by their only letters to giue theÌ„ in abseÌ„ce peace pardoÌ„ of their enioyned penaunce againe By vvhat scripture the Bishopes chalenge Iurisdiction S. Cyprian al his honorable felowes shall aunswer you in the same place for there they giue a reason of that their proper right Quia ipse permisit qui legeÌ„ dedit vt ligata in terris etiam in coelo ligata essent Solui autem possent illic qui hic prius in ecclesia soluerentur that is to saye he doth permit vs who made this law that what soeuer we bouÌ„de in earth shold be bounde in heauen and those thinges should be loosed in heaueÌ„ aboue which the Church her beneth releaseth before vvhat the pope forgeueth by pardons Let vs therefore be bold also to aunswere our Aduersaries with the said holie fathers if they aske vs by what right the Pope or Bishope doth giue pardoÌ„ or what it is that he doth forgiue by his pardoÌ„ let vs aunswer for theÌ„ for our Mother the Church that they pardon onely the penaunce enioyned or other paine due for greuous sinnes after they be remitted in the sacrameÌ„t of penance And that they maie so doo by good authoritie we alleage Christes owne woordes with the named holy Fathers what so euer you bind in earth it shal be bound in heauen and if you loose in it earth before it shal also be released in heauen But vpon this practise of Goddes Church I will charge them further hereafter And now to make vp this matter for the true meaning of the said text which we now proue to perteine to the establishing of the true title of giuing pardons I wil recite the saing of S. Clement him selfe in time the Apostles equal expert in their regimeÌ„t priuie to all their dooinges He liuely expresseth the dignitie of the chefe pastours power of their gouernmeÌ„t vnto which he applieth the power of binding loosing in suche sorte as we haue sayd But heare his owne woordes as Carolus Bouius hath translated them Cap. 11. li. 2. de coÌ„st O Episcope stude munditie operum excellere cognoscens locum tuum ac dignitatem tanquam locum Dei obtinens eò quòd praees omnibus Dominis Sacerdotibus Regibus Principibus patribus filijs magistris atque subditis simul omnibus sicque in ecclesia sede cum sermonem facies vt potestatem habeÌ„s iudicandi eos qui peccauerunt quoniam vobis Episcopis dictum est quodcunque ligaueritis super terram erit ligatuÌ„ in coelo quodcunque solueritis super terram erit solutum in coelo â—udica igitur o Episcope cum potestate tanquam Deus sed poenitentes recipe In Englishe O thou that arte a Bishope study endeuoure to excel other in the bewty of good workes in respect of thy place and dignity and consider thou sittest in Goddes owne roume being promoted aboue al Lordes Pristes Kings Princes parentes childreÌ„ masters seruaunts euery one The high state of Bishops Therefore so sit in the Church when thou doest speake as one that hath power to iudge al those that haue sinned For to you Bishoppes it was saide what so euer you binde in earth it shal be bound in heaueÌ„ and what so euer you shal loose in earth it shal be loosed in heauen Iudge then o Bishoppe with power maiesty as God but yet haue mercy on the penitent Thus saith S. Clement By whose woordes you may perceiue Gods right to be in a maner conferred vpon his ministers by the termes of binding and loosing not onely geueÌ„ for the remitting or reteining
In the meane tyme arme thy selfe agaynste falshode wyth this approued and certen truth that not onely God by his passing prerogatiue maye forgiue sinnes but that he hath so souerainglye anoynted Christ our highe prieste and head that as he is man and occupieth the sayde functions in earth he maye remitte by the vertue of the holy Ghost oure offenses also Lette the prowde cogitations of men here attend that so highlie doe disdayne the ministery of mortall men in the remission of their sinnes lett theÌ„ controlle the wonderfull wisdome of God which would no otherwise salue the pityfull sores of our soules but by the seruile fourme of our owne nature ioyned merueilously in one person to the woorde and eternall Sonne of God the Father let them reprehende the vnsearchable secrete counsel of the holy Trinitie which beinge of power infinite to woorke their will in all creatures yet wolde not repayr the worlde nor remitte our sinnes any otherwise but by the seruice of the Sonne of man lette them mislike that flesh bloud and the soule of our blessed Sauiour beinge all creatures should ioyne wyth the onely almightie creatour of all thinges in the remission of our offences lette the presumptuose thus doe and lette vs humbly reuerence Goddes ordinance and gloryfie him in his Sonnes high calling in our kinde through whose singular prerogatiue we shall vndoubtedly finde excedinge power to the geuen to his body and brethren in earth to his moste deare spouse the Church Here it is declared by scripture that the same power of remittinge sinnes which God the father by coÌ„mission gaue vnto his soÌ„ne as he was maÌ„ was also by Christ bestowed on the Apostles after his resurrection The second Chapter IN what high reputation man hath euer bene wyth God his maker it is not miâ— purpose now to treat of neyther will I make anie tediouse talke though it be somwhat more neare the matter howe his estimation is encreased by the honourable and moste merueylous matchinge of Gods onely euerlasting SoÌ„ne wyth our nature and kinde wheerof whosoeuer hath any woorthy coÌ„sideration he shall nothing wonder I warraÌ„t him at the soueraingtye of such as be placed in the seate of iudgment and gouernement for the rule of that common welth whereof Christ is the head These thinges though they be well woorthie our labour and deepe remembrance and not very farre from our matter yet so wil I charge my selfe wyth continuance in my cause that I wil onely seeke out the dignitie of priesthood touchinge the right that the order claimeth in remission and reteining of mannes sinnes In al which cause I take this a grounde that our Maysters messenger stoode vpon when his disciples grudged that Christe had his folowers and practised Baptisme no lesse theÌ„ him selfe did which is That no maÌ„ can rightlie receyue any thinge that is not geueÌ„ him from aboue Iohan. 3. Therfore if it may be sufficiently declared that the order holdeth by good warrant this their preheminence of pardoninge or punishinge the peoples offences that by commission from him who wythout all controuersie is the Heade of the Church then the matter is good in it selfe and the contrarie must learne to leaue their contentions reasoninge and vniuste contempt of that order which is honoured by power and prerogatiue proceding from Christ Iesus And of two or three places in holy scripture perteininge to this purpose that shal be firste proposed which wyth moste force dryueth downe falsehood and moste properly perteynethe to the pithe and principall state of the cause whiche we haue in hande Thus then we finde of Christes wordes will and behauioure concerninge the commission graunted out to his holy Apostles for the remission and punishment of our sinnes in the xx chapiter of the gospell of S. I. where the Euangeliste thus reporteth Cap. 20. that Christe after his glorious resurrection came into a secret chamber where his disciples were togeother the doer beinge shutte for feare of the Iewes and there after he had geuen them as his custome was his peace blessinge and shewed him selfe to their infinite comforâ— yeâ—he was perfectly rysen agayn in the same body that so lately was buried he then streight afterwarde to make woorthye entrance to so highe a purpose gaue them his peace agayne in manner of a solemne benediction and there with sayd Sicut misit me parer ego mitto vos Euen as the Father hath sent me so I doe send you And when he had so spoken he breathed on them and sayd Accipite spiritum sanctum quorum remiserit is peccata remittuntur eis quorum retinueritis retenta sunt Receyne yow the holy ghoste whose sinnes soeuer yow shall forgiue they are forgiuen them and whose sinnes youe shall retein they be reteyned This is the place lo in which the iudgement and rule of our soules wyth all authoritie in correcting our sinnes in moste expresse and effectual termes and in moste ample maner is geuen to the Apostles and their successours Christe him selfe dooth communicate vnto them the iurisdiction that he receiued of his Father he giueth them in a solemne ceremonie the same spirite of God by which in earth him selfe did remitte sinnes he maketh them an assured promise that whatsoeuer they pardoned or corrected in mans life the same shoulde stande in force before God What dignitie could euer be giuen more in what termes more plaine by what order more honourable for surely if either Christ could remitte sinnes as we haue at large proued that he could by the commission sending of his Father or if the holie spirite of God maye remitte sinnes or if Christes woorde may procure man any power to remitte sinnes then vndoubtedly may the Apostles remitte sinnes For they haue the expresse warrant of them all Much sayd Paule 2. Cor. 5. wheÌ„ he affirmed in the Apostles name and person of al Priestes Quòd Deus erat in Christo mundum reconcilians sibi posuit in nobis verbum reconciliationis Pro Christo ergo legatione fungimur That God was in Christ reconciling the worlde to him selfe and hath putte in vs the woord of reconcilement therfore our callinge is to serue as in Embasie in Christes own stead These wordes be of great weight excedingly set forth the vocation of the spiritual gouernours as of those that hold by the warrant of Goddes sending and thereby occupie Christes owne rowme Mary the place for all that apperteineth to their calling generallie as wel to preach as otherwise to guide the people of God in the behalfe of their Maister to whome we all be subiect but this present texte wherevpon we nowe treate doth properlie concerne the commission geuen to the Apostles for the sacrament of penaunce and remission of sinnes For it doth in most cleare and vndoured sense geue to them the like right in that case that Christ him selfe had by the sending of God the Father that is to saie the very same
sinnes except he be thus qualified much lesse may a mortal man be he neuer so great in dignittie or calling in the Church take vpō him to forgeue or pardō him that is gylty of deadly syn dānation without the cōfession submission of the penitēt as is premised All this trueth hangeth orderly vpō the necessitie of the sacramēt of penaunce Christes ordinance therein whereby he hath made dedly sinnes only remissible in the sacramēt by the cōfession of the party to a priest who hath in his order receiued power to remit them as is sufficiently proued in the former parte of this treatise it is only a priest whether he be of base state or of high dignity that cā laufully loose mans sinnes as by the keye of his order as they terme it with sufficient iurisdiction ouer the penitent for the secret discussing of his conscience in this sacramēt of confession Vpon which grounde you may well perceiue Marke well that the Popes remission and Pardō being a publike acte of the keye of his highe iurisdiction rule ouer the flocke of Christ not an exercise of his iudgement of his ghostly father thē can not the pope or any other power in earth forgiue him by any grace or indulgēce which taketh only place vpō such as be alreadie loosed frō their mortal crimes Then herevpon the Reader must learne and diligentlie consider that we attribute a greate deale more power to any simple and base priest in this base and by force of the sacrament then we doe to the highest Pope or Patriarch in the worlde oute of the sacramēt woorking onely by the right of his iurisdiction and gouernance of the people The cause is that the effecte of remission of sinnes procedeth from Christ more abūdantly in the grace of sacramētes which be ministered by the priest principally by his power of orders Keyes in the Church be of tvvo sorts Mat. 16. Esai 22. Apoc. 3. Keie of Order thē it doeth by the high iurisdictiō and key of gouernment of any man with out the sacrament I trust euery man vnderstādeth that ther is in the Churche a dooble Key for so the doctours and schooles folow Christ in that Metaphore and him selfe the Prophetes the one of Order which is the power annexed or giuen in the order to woorke any holy function by ministering of sacramentes or other thinges to them belōging as to cōsecrate the Sacramēt of the Altar to absolue in penāce so furth in the rest to woorke in euery of them according to their institution There is an other Keye of regiment and rule of the Church or some principall portion thereof Keie of iurisdition which is called the Key or power of iurisdiction Nowe by this power of regiment and rule as no man can take vpō him to consecrate so no man out of the sacrament of penāce can take vpon him to absolue any man of deadlie sinnes and damnation due therfore For though some doo think that S. Paule did absolue the incestuous Corinthian both of his sinne and damnation with al temporall punishment due therefore after assured repentaunce of the partie out of the sacrament of penaunce yet I can not agree in any case thervnto because the sacrament of Cōfessiō hath euer ben of necessity since Christes institutiō thereof because the remissiō of sinnes is so proper a worke vnto God that no creature could euer woork the same absolutely without sacrament sauing only the humanitie of Christ to which the actes of Diuinity as being vnited to the Godhead were communicated vpon which it is certē that Christ our Sauiour might remitte sinnes absolutely out of al external sacramentes Christ might absolutelie vvithout sacramēts remitte sinnes by his woord and will only which being the power of excellencie was as Diuines doe think communicated to no other creatur in what iurisdiction or preheminence so euer he should be placed And in the act of absolutiō and remission of sinnes we must not in Christ our Sauiour put any suche seperation of his double natures that we need to doubt but remission of sinnes proceedeth ioyntlie frō that one excellēt person being both God mā Neither is it to be thought that S. Paul did pardon the foresaid Penitent any other waies then by the hāds of the ministers Priests of the Corinthian Church For though the confession penance of the party were publike as the sin it self was opē yet the vsage of the Apostle open practise of the Corinthiā Church towards him was no lesse a sacramēt then than it is now being secret Therefore I doubt not but S. Paul spake especially to the Priestes of the Corinthians when he willed thē to cōfirm their charitie towards the sinner to forgeue him by their ministery whō he thought in absence worthie to receue the grace pardō at their hāds whereof we shall speak more hereafter in place cōuenient We do not thē exalt the Pope or Bishops in this case any thing so farre as heresy seemeth or the simplicity of many mē cōceiueth wheras they may wel vnderstād that we geue more authority to the most simple Priest aliue in respect of his Order because of the satramēt by which he worketh then to the Pope or highest Potentate in the world cōsidering but only his iurisdiction And therfore S. Peter him self who receiued both the keies as also other Apostles and Bishoppes hauing as wel the keye or power of Orders as the keie of iurisdiction regiment of their subiects may doe the actes of both the keies that is to say may as wel laufully minister sacramentes of al sortes as also exercise iurisdictiō vpon their subiectes in such thinges as we hereafter shal declare But out of the sacramēts only by the vertue of their iurisdictiō to absolue mē of mortal sins though they be subiect vnto them they can not nor as I thinke euer Pope or Prelate toke vpō him any such preheminēce And therfore let this be the first point of our cōsideration that the Popes Pardōs or Indulgēce which he geueth in respect of his iurisdictiō Popes pardons vvithout the Sacr. of confession forgeue not deadlye synnes which also as most men do thinke he might geue when he were once elected before he wer a priest or any other bishop in like case according to the cōpasse of his regimēt let it be first noted I say that suche pardōs how so euer they be geuen out of the sacramēts do not forgeue sins that he deadly And if any mā thought before that the Pope might or did vse to geue such liebral graūts or pardōs wherby wtout the sacramēt of penāce or confession any mā might claim ful remission of all his deadly sins let him correct the miscōstruing the matter in him self assuredlie know that it is not so thought of Gods Church nor so meant by the geuer nor so expressed in any pardon Notwithstāding the power of