bloude and stroke layde vpon his blessed body were hable of the infinite inestimable worth and force thereof to satisfie for all debt due to all the sinne in the world whether it be death and euerlasting daÌ„nation or temporall paine and purgatioÌ„ By which abundant price of his passion and copious ransome the Churche for whose sake this precious price was payed dooth not onely holde her selfe to be redemed from death and damnation and so saued by Christ her heade for he is the Sauioure of his body saith S. Paule Epâ—res 4 but she holdeth the ouer plus as a man woulde saye of so abundaÌ„t copious and infinite redemption to be a tresure in the house of God to relieue her childrens lackes to release their paynes to worke with them in satisfyng for ther sinne and to work mercy for them also for lacke of satisfyng for their offences that want being founde in oure penaunce towardes the recompensing of oure euill life past may be supplied by the treasure of Christes death that remaineth yet of full force and strength to be applied vnto vs in such oure necessities as shall be thought meete vnto Christes Vicar generall in earth and other his holy apoynted ministers 1. Cor. 4. with whoÌ„ as S. Paule saith he lefte the bestowing of Goddes mysteries For althoughe the holy precious treasure of Christes paine and satisfaction be of it selfe sufficient to relieue the lackes of all men without exception not onely of those which shall be saued â— Epist Cap. 2. but also for the damned and for the whole worlde saith S. Iohn yet no man may be so hardy to claime the benefite therof otherwise theÌ„ through suche meanes as he hath apointed and by the ministery of such men as he hath placed ouer his household and family to giue the children meat and susteinaunce in due season not as they shall niordinatly craue it but as he shal discretly find to be meet for them Therefore where this wise stewarde of Christes holie houshold to whom he gaue the keyes of the treasure and susficient authoritie to feede and gouerne his whole flocke where he shall orderly iudge the offender meet and of good congruytie worthie of grace and mercie ther he maye pardon and recompense the residue that can not be fulfilled of the partie penitent with soome peece of that inestimale treasure of Christes redemption which remaineth in the Church impossible to be wasted and so shall remaine to the vnspeakable benefite of the faithful And suche a perfecte knot their is now since Christes incarnation of euerie member in Christes mysticall body which is the Church and compaine of faithfull with him being the heade of the saide body that his merites workes suffering and satisfaction may well be applied to serue and supplie all wantes of eche member therof Yea more then that the holy suffering and tribulation of holie Sanctes as of oure Blessed Ladie Christes mother SatisfactioÌ„ of Sainctes and the holie Apostles with numbers of constant Martirs Confessours and Virgins helpe to supplie oure lacke also encrease the huge treasure of the Churche for the satisfying for oure sinnes which yet notwithstanding as they were meritorious to the sufferers be fully rewarded by the glorie of Christes kingdome and eternall felicitie which farre excedeth not onely the merites of all Sanctes but sufficiently rewardeth the incoÌ„parable huÌ„ility obedieÌ„ce of Christ to his Father in suffering death vpon the crosse though his workes as they be satisfactorie for vs are not yet answered in vs nor caÌ„ not be til the worlds end And for Christ in this case our aduersaries perchaunce would not muche sticke with vs but for the remaines of Sanctes satisfactioÌ„ they caÌ„ not abide And if S. Paule in expresse woordes did not vtter this my meaning concerning the trauaile of holie Sanctes for Christes bodie which ys his Churche the litle holy ones of these daies wold haue spurned at these kind of speaches for feare of dooing iniurie to Christ of whose honoure the good men make theÌ„ selues so tender Colos 1. These woordes then doth S. Paule vtter of his trauaile taken for the Churches sake Now I doo reioice in my passions or tribulations taken for youre sake and I fulfill those thinges that doo waÌ„t of Christs passions in my owne fleshe for his bodie which is the Churche Thus said S. Paule Wherby you see that not onely the want of one meÌ„ber maye be supplied of the head of the body but that eche member may helpe the infufficencie of an other member Whereby for all that we maye not conceiue that there is any lacke or insufficiencie on Christes parte or passion which was so full and abundant of it owne valure that by it selfe alone without the helpe of all mans merites or other creatures it was a sufficient price for the sinnes of all the worlde moe if moe might be But the lacke that this his passion was not in effecte so forcible and so fully in al mens cases was the want of some paynes and passion in his body the Churche by which she and euerie of hers were bounde to conforme them selues vnto Christ by taking paynes in their fleshe and suffering together with Christ their heade For so long Christes passion wanteth his due effecte in vs thoughe it were neuer so full and sufficient in ti selfe as we do not conforme oure selues to his paine and tribulation taken for vs. Therefore though Christ in his owne person suffer now no more yet he doth suffer and dayly shall suffer till the worldes ende in diuers meÌ„bers of his holy bodie as the heade saith S. Augustine suffereth when the finger aketh as Christ him selfe charged S. Paule that he persecuted him Act. 9. when he onely molested his members And so long as the Churche militant trauaileth here in earth so long hath Christ oure Maister somwhat to suffer to make his passion effectuall in suche as shall be saued and in that sense some peece of his passion in euerie of the faithfulls bodies must be supplied By al which holy paines of the head him selfe principally of the holy members of his bodie who wrought not onely for them selues but expresly meaÌ„t to benefite other by their works as the Apostle confesseth of him selfe we neede not to doubt but the lacke of manie a poore member of this blessed incorporation is duly supplied and the wante of worke satisfactorie in some recompensed by the aboundance of paines and penaunce of others For this is the blessed case of suche as be in the Churche of God in the felowshipp of the faithfull in the knotte of those members whereof oure Sauioure is the heade that is to saie in the holye communion of Sanctes in which as some doo lack so other som by Christs gifte doo abunde and are hable to procure mercie for the needie and to satisfie God for their poore brethrens sinnes 1. Cor. 8. And yet all this intercourse
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
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
in diuerse Prouinciall Synodes and by the holy councell of Nice it selfe repressed also yet it spred verie sore Delapsis De Poenitentia De reparatione lapsi and continued long and was not onely by S. Cyprian but also by Dionysius Alexandrinus S. Ambrose and S Câ—rysostome refuted in sundrie workes writen against the Nouatians By whome other though the course of that false assertion was often broken in Goddes Churche yet in some partes they did knit againe In haeresi Tessares vvhat heretikâ—s de â—ed the sacr of penance vvith Nouatus sometymes by certeyne heretikes of Nouatus dayes called Tessarescedecatitae qui à auersabantur poenitentiam _____ saieth Theodoritus who did abhorre penaunce and sometimes by a sort called Iacobitae other whiles bi wiclif and his elles by the waldenses now than by the Anabaptistes and lately by the Lutherans moste of the ProtestaÌ„tes and by the Caluinists eueryone All which blacke bande though they agree not at euery pinch of Nouatus heresie for it is not possible that such should euer fullie consent yet all these knit tayles together in this that there is no Sacrament of penaunce after Baptisme in which the priest maye forgiue sinnes and that it standeth not with Goddes honour so to remitte the peoples offences Of other the like heresies whiche he lente oure men as of forbidding holie Chrisme and annointing of suche as were by him baptised in so muche that the holy Fathers were gladde to make vppe the lacke thereof in all such as came from their heresie to the vnitie of Christes Church I will not heere speake purposing onely because that onely coÌ„cerneth oure matter to refute that olde heresie raysed so long since against the prerogatiue of Goddes priestes and onely helpe of our sinnes that at once bothe the authour and the ofspring maye be fullie ouerthrowen And firste because generally all the foresaid ioyne together against the trueth in this argument that it is dishonour to God and great presumption in a mortall man to clayme the power so proper to God let the studious Reader well consyder that no function power ne dignitie be it neuer so peculiar to God him selfe by naturall excellency That vvhich ys onely proper to God maye be executed by the mynisterye of man vvithout Gods dishonour but the same maye be occupied of man secondarily as by the waye of seruice ministerie or participation so that man challenge nor vsurpe yt not as of him selfe or when it is not lawfullie receiued nor orderly geuen All the workes that extraordinarily miraculousâ—y were wrought either by Christ in his humanitie or by the Prophetes or Apostles woordes or by their garmentes or by what other instrument so euer they were done be the worckes of God no lesse then to remitte sinnes yet all these thinges and other the like broughte to passe by man through the power of of God that woorketh by mans ministerie the same nothinge derogateth to Goddes glorie but infinitely augmenteth his honour euen so the power of pardoning mans sinnes being employed by God the Father vpon Christe his Sonne and by Christe vppon his Church and ministers and practised by them not of their owne might and heades but in the vertue of the holy Ghost which by the Sonne of God was breathed vpon them this authoritie I saye is no derogation but an euident signe of his mightie power of saluation left for the faithfulls sake in the Church When the person that was lame froÌ„ his birth begged of Peter Iohn somwhat for his relief at the temple doore as his maner was Act. 3. Peter aunswered him that golde and siluer he had none to giue but that which he had he would willingly bestow which was power to heale him of his incurable maladie for proufe whereof he bad him rise and walke and so he did at his woorde in the sight of al that there were gathered which being done and the people woÌ„dering therat the Apostle thus instructed them Brethern saith he why woÌ„der you at vs as thoughe we had brought this strange worck to passe by our owne streingth and power it is the God of Abraham Isaac and Iacob that hath glorified his sonne Iesus whome you refused and betrayed to Pontius Pilatus to be crucified in hys name and faith this poore man is recouered Marke well that the same thing which Peter said him selfe had to geue quod habeo tibi do the same yet he professeth that he houldeth not as of his owne right or might but as of Christe Iesus in whose name he willed the lame to walk eueÌ„ so the power of pardoning sinnes is truelie and properlie in the priestes as the power of woorking miracles is properlie in Peters handes neither the one yet nor the other holden as of theire owne mighte and power but bothe practised for the glorie of God in the name of Iesus of Nazareth RemissioÌ„ of synnes ys more certen and more to Gods honour then voorking of miracles by their appointed ministerie And as trulie as Peter might say to the feble in bodie that which I haue I giue thee rise and walke in the name of Iesus of Nazareth so surely may the priest say to the sicke in soule that which I haue I giue thee in the name of Iesus thy sinnes my sonne be forgeuen thee No lesse is the one the peculiar worcke of God then the other no more doth one dishonor god theÌ„ the other And this work of remitting sinnes is much more certeÌ„ then the miraculous healing of the bodie being ioyned by Gods promise to a sacrameÌ„t that shal neuer cease in the church wher miracles for most part ceased loÌ„g since yea the name maiesty of God is a thousaÌ„d parts more honoured not the only God in his owne persoÌ„ but in the fraylty of his ministers he is able to acoÌ„plish such mighty miracles both in the cure of body soule But the fondnes of this heresie is so great that it maketh those thinges to tende to Gods disgracing which he hath apointed properly onely in a maner for that purpose to set furth the name of his SoÌ„ne Iesus For if both sinnes of maÌ„s soule sores of his body could not visibli by external meanes be healed in the glorious inuocatioÌ„ of Gods name it wold surely be forgotteÌ„ in the church of Christ that such power is giueÌ„ by God the father to his oÌ„ly soÌ„ne maÌ„s mind wold not reach to that inwardly wherof he had no proufe nor assuraÌ„ce outwardly I besech you Sir were the working of straÌ„ge miracles geueÌ„ to som as wel of the Prophetes as of the Apostles of Christ wer they any whit preiudicial to Gods honor or they were giueÌ„ to maÌ„ aboue his natural power for the setting forth of Gods honour that the Prophetes should see so long before things that afterward did fall which is the proprietie of God alone theirs only by gift grauÌ„t of him to whoÌ„ oÌ„ly it doth
of Gods prouidence that driueth Heretikes to disdaine destroy and dissanul the graces and manifolde giftes of Christes Churche that impugning them where the very right of such holy actes do lie they may plainly confesse and to their shame acknowledge that they haue none such them selues nor caÌ„ by Gods warrant chalenge any such giftes whiche with al their might they would wholy if they could together with Gods spirite and Churche extinguish Alas into what misery hath this forsakeÌ„ flock wilfully cast them selues and their adherentes whiche can forsake Gods house vbi mandauit Dominus benedictionem vpon vvhiche God hath bestovved his blessing The nevve congregatioÌ„ is barrain of al Gods giftes and abide there where by their owne confession there is no Priesthode no Penance no host no sacrifice no remission where they can let of sinnes no grace in Sacramentes nor no gift of the holy Ghost Al other heresies lightly by force of the Fathers doctrine and iudgement lost either their Priesthod because thei had no way out of the Churche to make Priests Aduersus Luciferianos as S. Hierome writeth of Hilarie the Deacon or els the vse function of Priesthode by reason the works of God can not be orderlie nor benificially vsed out of the house of God and yet they euer claimed to them selues not onely the order but for moste part all other functions that by Christe and his Churche were annexed to that order but ours wherein they passe all their forefathers in a maner willingly giue ouer the whole profession freely without compulsioÌ„ deny them selues with Nouatus to be Priestes denie to sacrifice denie to enioyne penance denie to geue the holy Ghoste either by imposition of handes or by Chrisme Protestants do of them selâ—es renounce the right of al holy actions of Christian religion or by any other solemne right of Goddes Church To be short take nothing froÌ„ these fellowes that belongeth to Christianitie for they wil geue al ouer them selues But briefly to conclude vppe the answere to their reason founded vppon Nouatus his principle touching Gods honour thus I say That neuer derogateth to Gods honour which is agreable to Gods ordinance but that Priests should remitte sinnes is the ordinance of god as is declared therefore the vse thereof doth not derogate any whit to gods honour Againe as great works and as propre to god as remission of sinnes was practised by the Apostles yet is vsed by the Bishoppes of holie Church without al dishonour of God geuing the holy ghost and gods grace by laying on of handes Ergo Remission of sinnes may be also practised of Priests without al iniurie to god his onely right therein For further prouf of the foresaid matter it is declared that neither Christe nor his euerlasting Father nor the holie Ghost doe giue ouer vnto man or resigne the power of remission or anie other holie function of the Churche but doe themselues coÌ„tinually worke al those graces by mans ministerie and seruice The eighth Chap. FVrthermore wee muste here consider that what woorke so euer God appointeth man to exercise in his Churche either in remission of sinnes or giuing grace of Gods Spirit or what other holy actioÌ„ so euer may in his name be don for the benefite of the people by the ministery and seruice of man either by the meanes and meditation of anye other instrumental cause No man doth succeed God in anie diuine function we must learne that in these workes so wrought either by maÌ„ or through other creatures God doth not resigne his right to the waies and and woorkers thereof and giue ouer the whole title that is due to himself in the said diuine actes For then in deed mans practise should derogat to Gods power and he should as it were succeed God in the right of his propre power and euerlasting inheritance which only to surmise as Heretikes doe were mere foly Christ is by euerlasting right made the head of the Church Christ resigned his room but not his right and he resigneth not this office to any mortal man For if he did then the partie that should by his grauÌ„t occupie for a season the same dignitie were his successour should hold in like right the same office as he did before But that notwithstanding he hath made his substitute vicegerent by whom in his corporal absence he ruleth now the Church as he did before in his owne person not geuing ouer his preheminence and supream power therein but nowe practising that by an other whiche afore he exercised him selfe in his own person It had ben a great derogation to Christ that Peter should haue bene Christes heir and successour for then Christ had lost the perpetuitie an other man gouerning after him in like right and preheminence as he had before But for Peter to rule the Church vnder him in his steed as by his euerlasting right with coÌ„mission from him that holdeth that soueraigntie for euer by whome so euer the Church shal be ruled til the worlds end in earth this I saie is no derogation to God nor his Sonne Christ Iesus at al but it muche proueth that Christe accordinge to his manhoode is the heade of the Churche for euer because by man in earth he ruleth the same til his comming againe the which man though he be his Vicar and Vicegerent yet he is not his Successour Psal 44. S. Augustin did trimly allude to the vse of the old Law coÌ„paring the ministers of Gods Church to the yonger brethern who were charged to marie the elder brothers wife wheÌ„ he died without isshue in whose name they did practise the worke of mariage therfore could not cal their childreÌ„ by their own names but by the name of their elder brethreÌ„ For as thei raised seed to their brother for their brothers honour so the Priests that haue taken vppon them as it were in mariage to gouern Christ his Church to bring foorth childreÌ„ not in their own names but in the name of their elder brother her departed husband As when they bring foorth children in Baptisme as through the wombe of the Church they bring them not foorth as for them selues in their own names but in the name of Iesus Christ being thâ—ir elder brother euen so it is in remission of sinnes also in whiche case Christ resigneth not his authoritie Yet the Protestantes briÌ„g forth in their seuerall congregations children not for Christ but for Caluin caluinists and for Lâ—ther LutheraÌ„s as though he lacked that power him selfe but practiseth that mightie woorke by the ministerie of man whiche before he excercised in his own person And as the baptising not in the name of Peter nor Paule nor Apollo but in the name of Christ the first husbande of the Church after whome the Children be called Christians not Petrians or Paulians doth muche sette foorth the honour of the eldest spouse so it proueth
neuer shame him a fore men woulde serue Mary the trueth is that the late libertie that his people was sette in through the disordered demeanoure of the foresaid Deacon made this conning shepherd and expert preacher so to vse his woordes as they might winne moste of the woorste and be least offence to the weake And therefore he speaketh so warelye and indifferentlie that sometimes he biddeth them confesse to God and yet with seuerall numberinge of euery of their sinnes otherwhiles in the verie same sermon he saieth atque oportebat maximè apud homines ea dicere aÌ„d yet they should be opened to men that so they might vnderstande his meaning and yet not be hable to reprehend his woordes Who were so weake as I sayd and so vsed to libertie by the looâ—ing of the lawe in Nectarius dayes that S. Chrysostom had muche a doe to make them submitte them selues and their sinnes to the pastours of their soules Wherin not onely his great obtestations in the beginning of his sermon but also his continual bearing on this string that they should not be confounded nor abashed to vtter their sinnes proueth plainly that his onely purpose was to bring theÌ„ to coÌ„fession and penaunce sacramentall doen by the priestes ministerie For there he chargeth them that they did not weepe nor lament nor confesse their sinnes which he coulde not doo rightly if those thinges were onely inwardly in cogitation and harte to be doen. For how coulde he know that they did not make confession to man as we now know that no heretike maketh confession neither lamenteth neither doth penaunce for his sinnes because they haue remoued the way of Goddes Church whereby suche thinges had wont to be doone And by which Christ hath appointed it to be doone Otherwise they will say they confesse them selfes dayly to God and so did S. Chrysostomes flocke I warrantyon but he compted that no sacramentall confessing excepte they did it to God by the priestes ministery which is the way of confession which God hath appoynted But who so euer list see the most assured and vndoubted meaning of this holy Father touching confession to a priest wheron I stand the longer because oure aduersaries would picke quarells with Goddes Church vpon certeine particles of his sentence let him reade the second and thirde booke of the dignitie of prieshod where he doth not onely attribute more dignitie to that order theÌ„ to any other creature vnder God but also maketh the priestes to be as well the iudges as surgeons of our soules as to whom the serching Lib. 2. de sacerdotio the cutting the burning the harde griping the opening or the closing of euerie of oure woundes and sores of conscience doth aperteine In all which cases he saith Qui igitur phramacum ei morbo adhibere quis possit cuius genus nequaquaÌ„ intelligat how should a man salue that sore the nature and kinde wherof he knoweth not and to know it without confession of the partie is not possible Epist 188 For the thinges within a maÌ„ none knoweth but the spirite whiche is in man And truely sayd the Countie Bonifacius to S. Augustine Ipse sibi denegat curam qui suam medico non publicat causam He hindereth his owne health that will not vtter his disease and the cause thereof to his Physition And further if you will be assured of the said ChrysostoÌ„s mind touching confession read his exposition vpoÌ„ the woordes of the institutioÌ„ of this sacrament super 20. Ioannis and of Christes breathing the holy Ghost vpon his Disciples for their power to remit sinnes Where he declareth that these holy thinges committed to the priestes charge doe properly apperteine to God by whose special graâ— we obteine remission euen then when the priest doth absolue vs where he also expresseth the verie maner of the Church in geuing absolution till this daye saing that the priest doth but as you would saye lende his voice and his hande Signifieng that the maner was then at it is yet to speake the woordes of absolution and laye the hande vpon the penitents head in the sacrament of penaunce So in sense saith S. Chrysostom But to leaue him and fall to other of great antiquitie and lerning whose iudgmentes also will proue not onely for the trueth of this doctrine but also which is much more for the vniformitie of this open Ceremonie which the Church of olde vsed and therefore in the like trueth of things yet kepeth DiuinoruÌ„ decret epist cap de poeni ten Theodoritus therefore a Greke author also doth playnly insinuate not onely the whole sacrameÌ„t but eueÌ„ this Ceremonie of layng on handes in the acte of absolution Sunt medicabilia saiht he etiam quae post baptismum fiunt vulnera medicabilia autem non vt olim per solam fidem data remissione sed per multas lachrymas fletus et ieiunium orationem laborem facti peccati quantitate moderatum Qui enim non siâ— affecti sunt eos nec admittere quidem didicimus nec diuina sunt manu impertienda Nolite inquit dare sanctum canibus nec margaritas porcis The woundes whith are made eueÌ„ after Baptisme be to be healed mary they caÌ„ not be remedied as before in Baptisme by remission obteined by onely faith Remedies for sinnes ofter baptism but they must now be cured by teares and weeping by fasting and praing and by penauÌ„ce measured after the quantitie and nature of the faulte For who so euer be not so qualified we haue not learned to receiue theÌ„ to grace neither be the holy giftes to be bestowed wpoÌ„ theÌ„ by oure haÌ„d Giue not saieth he holy things to dogges nor precious stones to swine Thus doth Theodoritus allude also to oure maner yet vsed in the sacrameÌ„t where remission is geueÌ„ by the priestes woord hand For which cause S Augustine calleth this sacrament of recoÌ„ciliatioÌ„ somtimes De baptis contra dona tistas li. 8. Cap. 20. Imposition of hande as he doth other sacramentes moe also where the priestes by this externall Ceremonie of laying on of handes vse to giue grace But to go forward in oure matter Quaest 288. regul contra S. Basill a Greke writer also doth euideÌ„ly shew both his meaning his Churches practise touching confession both ofteÌ„ els namely where he saith vpon the occasioÌ„ of a questioÌ„ moued touching the matter thus necessariuÌ„ est vt ijs fiat coÌ„fessio peccatoruÌ„ quibus dispeÌ„saâ—io mysterioruÌ„ Dei credita est Nam hoc pacto qui olim inter sanctos poeniteÌ„tiam egeruÌ„t fecisse reperiuÌ„tur It is necessarie saieth he that oure coÌ„fessioÌ„ shoulde be made to them to whome god hath credited the disposing aÌ„d bestowing of his holie mysteries For so the Saintes of old did penaunce as we reade And he allegeth more the penauÌ„ce was vsed special sorowfulnes for sinnes with som kind of coÌ„fessioÌ„ of sins in baptim how
they chalenge then to forgiue that punishement or some parte thereof which the lawes did prouide whereof they were the makers or executours themselues and consequently to remitte suche punishement as might ensue for the lacke of fulfilling thereof There is no temporall Prince but he may by his Princely Prerogatiue pardon any seueral fault coÌ„mitted either against his owne person or the coÌ„mon wealth that is to say discharge the offeÌ„der of the paine which by law he should suffer And why should we think it straunge that those meÌ„ to whome by expresse woordes of Christ more preheminence is giuen for their iurisdiction spirituall then to any Prince aliue is geuen by law or nature for their ciuile Regiment why should we thinke it straunge that they shoulde pardon or release the paines and penalty appointed by the Ghostly Father or prescribed by the lawe or due to the sinne it selfe by Goddes iustice if there were no lawe for the case or order taken of the Church past And that it is the temporal punishement onely which they meane to pardon by their Indulgencies it may be euident both by that we haue sayde before and also by the woordes of course in most Indulgencies in which lightly you see this clause De poenit entijs iniunciis we assoile them from their enioyned penaunce or from the penaunce of so many dayes or yeares as may be seene plainly in the holy Councell of Lateran and in the Decrees hoth of innocentius the thirde and fourth The sinne it selfe is not measurable by times and yeares Can. 62. De peniten remission cap. quod auâ—em for it is a simple and indiuisible acte or affection of minde or man as oure schooles speake in suche matters and therefore a man can not be assoiled from parte of his sinne and bound in the other parte but he that forgiueth the gilte and faulte of sinne which the Prophet calleth iniquitateÌ„ peccati he releaseth no dayes nor yeares Psal 31. but he forgiueth the very faulte it selfe Neither is ther any eternall punishement which can be eased by any nuÌ„ber of dayes wer they neuer so many Take you froÌ„ an infinit endlesse thing how much you list it shal be eternall still Then it is onely temporall punishement which before God and the world is limited by certaine proportion of the wickednes commâ—tted and of that satisfaction which Goddes iustice requireth at the handes of the party penitente which can be released by dayes or yeares Pardoning for dayes aÌ„d yeares is onely meant of the punishemeÌ„t for sins in parte or in whole And therefore the Popes or Bishopes Pardons onely forgiue temporall punishement enioyned or at the least due for aunswere of Gods righteousnes to be enioyned Wherein also the Magistrates of the Church haue suche care and consideration that they remitte not so muche as any one daye of enioyned penaunce or deserued punishment but by recompence of the lacke of mans satisfiyng with some portion of Christes abundant desertes applied by the vse of their Keies to the reliefe of suche as doo lacke and for their zeale and deuotion are not vnwoorthy to receiue benefite by the singular treasure of the common wealth to helpe them in their priuate neede But for this matter looke for more towarde the ende of this Booke And now vpon the foresayd declaration lette this be as it were agreed vpon and let the Aduersaries wel vnderstand this to be the meaning of the Catholike Church that an Indulgence or pardon is nothing ells but a remission in parte or in whole of the bonde of that punishment which is enyoned or deserued VVhat a pardoÌ„ is after the mortall sinnes be remitted Goddes iustice being otherwise for the sayde sinnes recompensed by the common treasure of Christ and his Sanctes satisfaction which is applied vnto the parties vse by the Keyes of iurisdiction graunted to suche as Christ made the Stewards of his houshold the disposers of his mysteries For the Church of God and her Pastours though they be mercifull and inclined to remission rather then rigoure yet they take not vpon them neither in the sacrament of Penaunce to remit sinne and damnatioÌ„ neither out of the sacrament to release any paine or parte of punishment enioyned without recompence therof by Christes copious redeÌ„ption and the communion of holy workes that is betwext the head and membres of this mysticall bodie of Christ Payn due for sinne maye remayn after the sinne be forgeueÌ„ Perchance some Protestant wil here call vs backe and require proufe that there should be any payne or temporal correctioÌ„ remayning for those persons which haue their sinnes forgiueÌ„ by God in the sacrament of Penaunce or otherwise by the onely faith of the partie penitent as he maye perhapps surmise If he list to be satisfied in this case let him turne backe and take a short view of the woorkes of God since the beginning and there consider well whether God him selfe hath not coÌ„monly visited his children receiued to mercie with some correction aunswerable in respect of his iustice to the greuousnes of the crime forgiuen Who is so frowarde or so rude but he maye well discerne betwixt the fault of oure firste Father the punishment of euerlasting daÌ„nation deserued there by His sinne was one thing his deserued punishment an other thing his sinne was disobedience his punishmeÌ„t correspondent to that was euerlasting death Yet when so euer one of these two is forgiuen the other must needes be forgiuen also be cause he can neither be subiect to damnation whose sinne for which damnation was ordeined is forgiuen neither his fault be forgotten whose euerlasting perishing is prouided which is the reward of sin But now Cap. 10. both these being at once throughe Christ remitted to Adam as we reade in the booke of wisdoÌ„ who perceiueth not that he was for all that long afterward subiect to teÌ„poral death and many other miseries both of this life the next being only punishmeÌ„ts appointed by God for the ful satisfyng euen of those sinnes which were forgiueÌ„ him Looke at the Prophete Dauid 2. Reg. 12 whether God corrected him not with temporall scourge after he had expresselie forgeuen hym by the warrant of the Prophete Nathan his greuouse sinnes Exod. 32 Consider the case of all Goddes electe people howe sharpely they were visited for sinne Num. 12. after it was in them pardoned Marcke whether Marie Moyses his sister was not punished and separated seuen dayes as it wer for penance after her brethern had procured her pardoÌ„ at Gods handes Thus hath God of respecte not onely to mercie but also partely to iustice so alwayes pardoned that he hath had coÌ„sideration of iudgment and righteousnes Nowe whome should the Church folow in remitting of sinnes but him by whose power and warrant she doth remitte sinnes Seeing God then him selfe after he hath by his owne means and absolute power pardoned manens faultes and discharged
him of the sentence of death and damnation hath yet enioyned penaunce as when he saide to Adam In the sweare of thy browes thou shalte pâ—ouide for thy liuing Gen. 3. And to Ewe Thou shalt in paine bring furth thy children And to them both that they should die the temporall death though they might escape by his mercie euerlasting miserie seing this we need not to doubt but temporall punishment often remaineth after the sinnes be remitted and that the Church of God doth unitate most conueniently the sayed mercie ioyned with iustice in all her moste righteous practise of pardoning and punishing sinne in Christes behalfe by whose iurisdection she herein holdeth But for the further proufe of this matter I haue saide muche in the defâ—nse of Purgatorie and this question properlie perteineth to that place That Christ gaue by his expresse word authoritie to the pastours of Goddes Church to binde and loose not onely the sinnes them selues but also that teÌ„porall paine or penaunce remaining after the sinnes be â—orgiuen The Fourth Chapter BVT now for the great iurisdiction that Goddes Church hath in releasing the same punishmeÌ„t which remaineth after the â—aâ—â—e be forgiuen it standethe no doubte vppon that highe commission whiche Christ receiued of this Father and did coÌ„municate most amply to the Apostles and by them to all Bishopes for euer For the Father did not onely honour Christ his Sonne according to his humanitie with the power of priesthod or with other soueraigntie for the institution of Sacramentes or suche like but with all regiment of that bodie wherof he is the head as he is man By which key of iurisdiction he corrected sinners with great Maiestie pardoned theÌ„ at his pleasure not only of sinne euerlasting pain where the peniteÌ„ce of the partie did so require but also of suche correctioÌ„ as the law had prescribed for sinne or Gods iustice had enioyned for the same Math. 16. 18. And this iurisdiction and power of regiment he gaue to Peter principally when he bestowed on him the Keyes of heauen vpon the rest of the Apostles with him the power of binding loosing which is moste principally properly meant of enioyning penaunce or punnishing by sharpe discipline the sinners euel life either before they forgiue his sinnes or afterward For as the place of the xx of S. Iohn properlie coÌ„cerneth the power of pardoning reteining or giuing penaunce for satisfaction in the sacrament by the right of priesthod receiued in their orders thoughe it maye somwhat coÌ„cerne the Iurisdiction of the high Magistrates also so the place of S. Matthew rather perteyneth to the chastismeÌ„t of the wicked by opeÌ„ discipline as they haue the regimeÌ„t of al our affaires theÌ„ it doeth to the sacrameÌ„tal remissioÌ„ or satisfaction enioyned Cap. 18. binding vvaht vt meaneth For ligare there doth signifie some bonde of punishmeÌ„t wherwith the party is tied charged for his correctioÌ„ not only boÌ„de of sinne wherwith the Church bindeth no maÌ„ no more theÌ„ God him selfe doth but euerie man onely bindeth him selfe in his owne sinnes And the Church or her ministers do properly then binde wheÌ„ they punishe by their Iurisdiction the sinnes committed not for the damnation of them that did fall but for their correctioÌ„ ameÌ„dmeÌ„t And the playn meÌ„cioÌ„ of excommunicatioÌ„ which there is expressed to be giuen to the Apostles for the chastismeÌ„t of such as by more geÌ„tle admonition will not amende nor obeie the Church doth proue that to binde in that place namely importeth power of punishment to be executed on the offenders which way of chastisment is an open exercise of discipline giuen to the Apostles to be vsed at their discretioÌ„s for the edifung of Christes Church Therefore as to binde there is as well an acte of the proper power of iurisdiction Loosing vvhat yt signifieth as it is a function of priesthode to be exercised in the sacrameÌ„t of penauÌ„ce so to loose soluere in the place thoughe it maye signifie to remitte sinnes in waye of sacramental Confession yet it is more aptly correspondent to the woorde that went before of binding which was not sinne but the paine or punishmeÌ„t for sinne whereby it muste needes folow that as to binde doth signifie to charge the peniteÌ„t person with some teÌ„poral payn so to loose must also meane to dissolue the baÌ„de which before was layed on him for present correctioÌ„ For this is a rule moste certen that all the bandes which the Church layeth vpon any offender be medicinable if the partie list so take them and maye be loosed by the same power of the Church by which they were bounde before And therefore euer as mention is made in scripture of binding or which is all one punishing of sinnes ther is also mention of the like power of loosing for Christ woulde not giue power to the Church to binde or correcte sinnes but much more he would haue the Church resemble him selfe being her heade in mercie and therefore gaue her alwaies power to loose that kinde of punishment which she by her ministers had bounde or enioyned before For these two actes being aunswerable in coÌ„ference and coÌ„trarietie must necessarily folow eche other and properly perteyne to the like power and prerogatiue Then the one being giuen to the Apostles euen out of the sacrament of penaunce the other must needes also by the like right be receiued Lib. 1. de poenit Cap. 2. S. Ambrose rebuketh much NouatiaÌ„s because they would haue the Church enioyne penaunce but they liked not that she should mercifullie release the same against nor the penitents sinnes neither Dominus saith he parius soluendi esse voluit ligandi qui vâ—rumque pari conditione permisiâ— ergo qui soluendi ius non habet nec ligandi habet Oure Lorde woulde haue the right of loosing and binding to be like for equally he gaue the power of both Therefore who so euer hath not right to loose he hath no power to binde If any man then list folowe the Nouatians he maye holde at his pleasure that it perteineth to the Churches iurisdiction to binde that which the caÌ„ not loose again contrarie to Christes expresse graunt made vnto her first in the person of Peter and then in the right of all the Apostles to whome when he had promised as well the keyes of Order as iurisdiction he said vnto them what so euer you shall binde in earth it shal be bound in heauen and what so euer you loose in earth it shall be loosed in heaueÌ„ first giuing theÌ„ thereby authoritie to punish theÌ„ to pardoÌ„ And therefor as the SacrameÌ„t of Penance wherin sinnes be released or reteined was grounded vpoÌ„ the woordes of Christ spokeÌ„ to the Apostles after his resurrectioÌ„ wherof we talked so much in the former treatise so the power of giuing pardoÌ„ or punishing out of the sacrament by the vertue of their Iurisdiction as the Pope and other Bishopes now
sinnes in the sacrament of penaunce but also for the correcting or giuing pardon by supreame Iurisdiction oute of the sayde Sacrament Now then let Caluin or his auncieÌ„t Luter come furth and deny all spiritual Iurisdiction of holy Bishoppes couching temporal punishement or release of paines appointed for sinne let them writhe the plain place both of binding and loosing to the preaching of the Gospel as their fashion is rather then they woulde graunte this soueraignty to the Church of Christ lette them say Marci 1â— that Christ wheÌ„ he whipped out the vnlawful occupiers of merchandies in the teÌ„ple did nothing els but preach the Gospel let them hold that this was a sermoÌ„ not aÌ„ act of iurisdictioÌ„ Lucae 5. wheÌ„ he said to diuers thy sinnes be forgiueÌ„ thee or when he with power terror gaue to Iudas the sop Ioan. 13. by which it is thought that he excoÌ„municated him gaue him vp wholly to the deuel separated him froÌ„ the coÌ„pany of the Apostles froÌ„ his Church For theÌ„ the deuil eÌ„tred into him he weÌ„t out as the gospel saith But say maister Luther was this the power of preaching onely or an exercise of most highe Iurisdiction geuen him of his Father euerlasting as he wa the heade of the Church No no vaine felowes this is no preaching which you would haue onely to be the Churches property that you might being voyd of al other authority in Gods Church compare with his Apostles in youre prating because your glory amongst the people standeth on your glase tunges Cores had a tikling tung and Moyses tung was tied yet God gaue sentence on his seruaÌ„tes side reueÌ„ged the disobedience of the coÌ„trary No no I tel you if al the Bishopes priestes of the Christian worlde were as rude simple in their preaching as you think your selues eloqueÌ„t yet their onely IurisdictioÌ„ and Maiesty of their power assisted by Christ perpetually by whom it was giuen theÌ„ shal beare you downe your vaine name of preaching the woord And God be thaÌ„ked beside the right of the cause ther be in the Church many that are honourred with the gifte of true preaching to whoÌ„ God giueth the woord in deed with great vnspeakeable force eÌ„crease of the trueth daily decay of your vain shade of preaching His name be blessed for euer that hath giueÌ„ such a guard to his Church that Hel gâ—tes nor the eloqueÌ„ce neither of maÌ„ nor Angel shall preuaile against her The Appstles aÌ„d Bishopes haue euer besides the preching of the Gospel punished meÌ„s sins aÌ„d practised iudgmeÌ„t vpoÌ„ meÌ„s soules both in binding aÌ„d loosing The fyth Chapter CHrist theÌ„ hauing not oÌ„ly the preaching of that Gospel to punish pardoÌ„ by but iurisdictioÌ„ also to giue disciplin to release the same in that he was made the supreame gouernour of all Christian people did communicate both these functions at once and gaue the Magistrates of the Church not onely by preaching to threaten or exhorte meÌ„ to vertue or promise them release of their sinnes by onely faith as men haue now plained the way to heauen but also by force of their regiment to giue greate penaunce as we haue proued great pardon againe as to their wisdoms and for the Churches edifiyng may seeme moste conuenient Of this great power of Christ coÌ„municated to his Apostles we haue practise as well for punishing sinners as pardoning them For vpon this soueraigne iurisdiction it rose that the Apostles mightely ministered iustice vpon offenders as well by afflicting their bodies with enioyned long fastes and large almoses as by excommunication and other meanes Which thing who so euer wel weigeth in the manifolde examples of Goddes woord they shal not wonder that the holy Bishops of Christes Church may geue a pardoÌ„ of penaunce enioyned For by this authority did S. Peter who first receiued the keies of Iurisdiccion and power ouer the Church Act. 5. kill both Ananias and Saphira his wife which is as greate a bodily punishement for sinne as may be By this authority did he excommunicate Simon the Sorcerer By this power did S. Paule offer to reuenge disobedience 1. Cor. 4. By this did he threaten to come to the faithfull with a rodde of discipline 2. Tim. 1. By this he prescribed to Timothy whome he consecrated Bishope how he should heare accusatioÌ„s behaue him self in rebuking sin 1. Tim. 2. correctioÌ„ of diuers states By this power did he mightely deliuer vppe some to Sathan bodely vexatioÌ„ By this power did he strike blinde Elimas the witche Act. 13. released him at his pleasure againe By this power haue holy Bishopes excoÌ„municated mighty Emperours suspeÌ„ded many froÌ„ the sacramentes disgraded diuers spiritual meÌ„ froÌ„ their functioÌ„s interdicted whole realms to be short by this power hath the Church of God prescribed a due punishmeÌ„t for euery deadly sinne iustly respecting the greuousnes thereof coÌ„tinuaÌ„ce therein As we may see in the peniteÌ„tial book of Theodorus Bede the canoÌ„s wherof be traÌ„slated into the book of decrees Vide decret Iuo par 15. which is the 15. intitled De poeniteÌ„â— namely in the most auncieÌ„t CouÌ„cel of Ancyre which was holden well near xiij C. yeres sitheÌ„s in the most pure time of ChristiaÌ„ religioÌ„ wheÌ„ I trow our Aduersaies dare not say that the faith was corrupted Cap. 1. cap. 2. There the Priestes DeacoÌ„s the releÌ„ted in persecutioÌ„ wer suspeÌ„ded froÌ„ the executing of their seueral functioÌ„s such as supt in the teÌ„ples of Idols Cap. 4. sacrificed to false gods wer charged beside absteining froÌ„ the sacrameÌ„ts Cap. 15. with three yeres penaÌ„ce those that coÌ„mitted brutish sins vnnatural Cap. 20. should doo xxv yeres penaÌ„ce for adultry vij yeres penaÌ„ce for womeÌ„ that destroied their birth Cap. 21. x. yeres for murtherers vij if it be not voluÌ„tary if it he wilful Cap. 22. til that end of maÌ„s life for superstious southsaiers or dream reders or sorcerers Cap 23. witches v. yeares Finally for rape x. yeres were prescribed The like wer made for diuers crimes in the CouÌ„cel of Nice Cap. 24. But it is inough that we know though the eternall paines deserued by dedly sins be forgiueÌ„ with the sins theÌ„ selfs that yet ther remaineth for the satisfiyng of gods iustice som teÌ„poral scourge to preueÌ„t which the church enioineth payne for faults remitted that both Gods mercy be folowed in the remissioÌ„ of their syns hys iustice partly answered in punishmeÌ„t of the same the which der of deserued pain being not here fulfilled or released it must in an other world be answered And therfore s Austine saith of the Churches vsage in prescribing penaÌ„ce thus Cap. 65. Enchir. Sed neque de ipsis criminib ê™libet magnis remitteÌ„dis in S. Ecclia dei desperaÌ„da eÌ„ miÌ„a ageÌ„tib poeniteÌ„tiaÌ„ secunduÌ„ moduÌ„ sui
daies or yeres be to be vnderstand in the form of Indulgences And this is the Churches meaning in giuing so many daies and yeares as be often times expressed in pardons in titles of prayers or vse of certaine saÌ„crified creatures made holy by Gods woorde and praier Of which because we see not the originall and because by vnlawfull practise of Printers or writers the grauntes of diuerse Bishopes for multiplication of the yeares may be ioyned togteher againste the meaning of the giuers there may be some forged not authentical yet we will not staÌ„de in that point because it is certen that such be in deed graunted diuers times by them that haue lawfull authoritie in the Church The vndoubted seÌ„se wherof though euery man may easely vnderstand by the premisses yet fully to opeÌ„ the case which is now so common in moste mens mouthes and not well coÌ„sidered of many ☜ Looke howe many dayes or yeares a man may deserue to be punished in this life if his sinnes were to the vttermost taxed the apointed penance of the Church fulfilled so many yeares maye the gouernours of the Church remit and forgiue by a PardoÌ„ But many a man may and God knoweth often tymes doth committe so many greuouse offences continue so long in sinne liue so wantonly and so carelesly in all maner of wickednes eueÌ„ to his lifes ende almost that being coÌ„uerted by Christes grace and so deparring hence in his fauoure as it often through muche mercy falleth he must needes be in exceding great debt for so long a life so euel spent And I thinke if you call him to account for all his coÌ„mon dayly offences This is ouer coÌ„mon a case in the vvorld for all his dayes vnthriftily wasted for euery of his idle woordes for euery of his vain thoughtes for so many occasioÌ„s of good works omitted which he ought haue doen for often felowship in other mens misdedes besides his owne all this wil rise to a great debt in a mans case that neuer required in all his time effectually to haue his debtes forgiueÌ„ him and therefore he must needes stand much bound euen for his veniall trespaces which though they deserue not of their nature damnation eternall yet being not remitted they binde man to transitorie punnishment according to the number time and weight of them But now if you sitte on the audit of the greater matters of this mans conscience where euery of his sinnes deserued by the Churches limitation for correction onely after they be remitted nere hand seuen yeares penaunce and some many moe where he hath doone nothing ells all his euell and long time but heaped sinne vpoÌ„ sinne where infinite sacrilege boldly hath bene committed where his fleshe was neuer satisfied of moste vnlawfull lustes where his minde was euer full of greedy gain wher his handes or harte were alwaies imbrued with innoceÌ„t bloud were no parte of his mind or body hath bene free from what iniquity you can name in all this corrupt case of many a maÌ„s life De comâ— punc rordis lib. 2. where no good workes that I may may vse S. Chrysostoms woordes are found by which ther may be any hope of release where there is abundance of all sinnes without any satisfaction in this lamentable state of a life so euell spent howe manye yeares penaunce if it were possible for the partye to liue so long were he by the Churches iudgemente Note vvel this case by the weight of his wickednesse or by Christes iustice to be chardged withall Surely if his life were not onely a thousand yeares for so long almost did some of the olde fathers line but if it were ten thousand yeares he coulde not satisfie for so muche temporall paine and debt of sinnes as reason law and Goddes iustice woulde and well might charge him withall though the great debt of euerlasting damnation by Christes grace were mercifully remitted in the priestes absolution at his confession before Therefore whether the party liue or die he is in debt for suche penaunce if rigour were shewed as so greate sinnes deserued And if he liued ten thousand yeares he were bounde in his life time and in his body to accomplishe as he might the due penaunce for his desertes if he die streight vpon his repentaunce he is no lesse bounde by suffering paine and punishment in the next world to fulfill the same For Gods iustice leeseth no right because maÌ„ leeseth his life Neither is it necessary for the due paiment of that greate debt of so many yeares that the paine of purgatorie shoulde endure so long or so many yeares as had bene necessarie for the accomplishing of his penance in this life For the might the force the hougenes the excesse and the nature of the paine in the next worlde is so fearfull and so great Super psal 37. as S. Augustine ofteÌ„ noteth that a great deale lesse time sufferance of the same is answerable to much more in the worlde this present life For what comparation is ther betwixt a dayes fasting here and a dayes punishmeÌ„t in purgatorie better it were surely to suffer a huÌ„dred yeares suche penaunce as the Church prescribeth in this mortall life that hath in it much wordly ease and comforte for the release of the enioyned paine then to abide one daye or weke in so greuous a torment as the holy Doctours and all the Churche holdeth Purgatorie to be Therefore to forgiue suche a greuous sinner in the latter ende of his life receiued to mercy as we haue now spoken of a thousand or two thousand yeares of penaunce is as muche in effecte and nature of the termes as to remitt and release him of so much punishment or the debt and bonde of so much punishment in Purgatorie as is proportionall and correspondent to so many dayes or yeares of penaunce as the peniteÌ„t in this life was bound vnto by the Canons of the Churche or the iust enioyning of his Ghostly Father OrigeÌ„ in Num li â— Hom. 11. For the Pardons measure the matter not by the limites of Purgaâ—orie the bondes borders or way of limitatioÌ„ wherof the Church knoweth not but by the yeares and times of penaunce prescribed to sinners by the holy Canons vpoÌ„ the bond wherof Gods iustice temporal in the next world doth as I haue proued muche depende To be shorte then and plain to giue a pardoÌ„ of a thousand or two thousand yeares or moe yf the graunte goeth so is as muche to saye as to forgiue so muche punishment as might be aunswerable for so greate penaunce not fulfilled in this life As if I wer behind with the Church indebted to God hard before my death of a huÌ„dreth dayes fasting in which case I caÌ„ not recoÌ„pence if my Bishope then or the chiefe heade of al the Ecclesiasticall Hierachie doo forgiue me twenty of the sayd dayes then my punishmeÌ„t shal be so muche lesse in Purgatorie not by
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
of benefites and mutuall helpes passeth not from the heade to the members nor from one member of the body to an other but by the ordinarie means of Christes appointment as by sacrameÌ„tes sacrifice and sundrie wayes of his seruice that not without the ministery of men in whome he hath put the woorde of this recoÌ„ciliation to whome he hath committed his keyes to kepe his sheep to feede his mysteries to dispose and to whome finally he hath giuen full power both to binde and loose Lette no man marueile that in such a face of Goddes iustice as we see by the enioyning of greate penaunce in the Church after sinnes be remitted by Gods owne often scourgies temporal both in this world in the next let no maÌ„ I say marueile that yet ther be ways of Goddes mercy and meanes through the ministerie of maÌ„ to turne away the wrath of our Lord by other helpes to satisfie his iustice again Onely let the party in all his insufficiencie be zelous deuout diligeÌ„t as he may God him selfe wil a thousand wayes seeke of his owne mercie to satisfie him selfe with his Sons paynes applied by the trauaile of other the faithful that haue bene and be in his Churche to the helpe and relief of that member that hath nothing left but loue and the felowship of holy Sainctes wherby he may craue mercy and pardon Lette them consider that doubt of this point how often God hath as it were determined to plague the people of Israell which he chose to be his peculiar and yet in the midst of his decree and iustice hath giuen mercy and grace at Moyses and Aarons requestes Yea how often he hath as it were procured the iust to stande betwixt him and the people whome he meant to punishe Mansuetum habemus Dominum Homil. 10. de poeniteÌ„t solùm occasionem accipere vult mox omnem prae se fert misericordiam saith S. Chrysostome We haue a meeke maister he onely taketh occasion streight he sheweth him self wholy to be giueÌ„ to mercy He appointeth to punishe that they may see what of iustice their sinne requireth yet he seeketh meanes him self that their high priestes guydes may turne away the enioyned plague that they may learne sayd the saide holy Doctour that they had their pardoÌ„ not of their owne merites or deseruinges but by Moyses Patronage prayers That you may see therby how one member relieueth through Goddes mercy his felow meÌ„ber that lacked Wherby there appeareth both exceding iustice much more mercy Al his wayes truly be mercy iudgemeÌ„t to such as loue his testimonies And it fareth with oure Lord God as it doth with a wyse and discrete maister towardes his seruauntes or with a father towards his louing children for they wil often shew theÌ„ selues to be rigorous bent to chastice the faultes of their seruauntes children yet theÌ„selues of their owne accord wil ofteÌ„ procure some other to hinder their intended punishmentes to take froÌ„ theÌ„ as it wer by force their childreÌ„ or other offeÌ„ders eueÌ„ so staÌ„deth it betwene God and the children of his chosen Church who though he often iustly shewe him selfe angry and bent to correctioÌ„ neuer the lesse he doth not only mercifully remit but procureth him selfe other either patrones or intercessours for whose sakes he may iustly and by good reason remitte Hiere 5. After many threatninges of the Citie people of HierusaleÌ„ he thus moueth him selfe to mercie Circuite vias Hierusalem aspicite considerate quaerite in plateis eius an inuenias virum facientem iudiciuÌ„ quaerentem fidem propitius ero ei Looke rounde about the Citie and view the streates therof aÌ„d haue good consideration whether any one maye be founde there that doth iustice and studieth after faithfullnes aÌ„d I vvil hau mercie on the Citie In the fifth of Hieremie Where you may perceiue that God will forgiue all for ones desertes and that the good workes of one maye by Gods iustice supplie the lacke of many other not yet to deliuer any man from euerlasting damnation that is impenitent and therfore in case state of eternall death For the worke of the faithful can not exteÌ„de to doo good to such as be for euer separated from their felowship therefore can be no meÌ„bers of the coÌ„mon bodie in the firme knotte whereof only there is mutual health helpe among such as partly lack partly doo abund for release of the rod of temporall correction that is often laied vpon the children and not of any eternall punishment that onely happeth to suche as be separated and cut of effectually from Christes bodie which is the Churche for euer The treaâ—uâ—â—â— of the church riseth aâ—â—o by the deâ—erts of the departed Neither doo the desertes onely of the liuing helpe the necessitie of theire felowe members being yet aliue but suche as be deade also doo communicate in their workes with theire brethren yet abiding in this worlde And God of his singulare mercie is often contented to be answered by them for their poore felowe seruauntes that be indebted so farre in the Churche that they be not hable in theire owne persons to discharge their owne debt nor coome oute of the same Sermon â—â—e poeniâ—â—â— confess whereof the said S. Chrysostom doth excelleÌ„tly wel consider in these wordes of his sermon de Poenitentia Mihi autem saith he aliud maius est diuinae misericordiae iudicium quod dicam Cum enim noÌ„ inuenit homines viuos et fiducia praeditos qui possint intercedeÌ„do veniaÌ„ obtinere confugit ad defunctos per illos inquit se remissurum peccata Ezechiae enim dicit protegam ciuitatem hanc propter me propter Dauid pueruÌ„meuÌ„ Olim enim mortuus erat Dauid That is to say I haue yet a playner and greater token of Gods mercy which I will shewe you For when he findeth none aliue that be of confidence which might by intercession procure pardon he turneth to the departed and saith he will remitte sinnes for their sakes 4. Reg. 10. Esa 37. For he spake to Ezechias thus I wil defend this Citie for my own sake for my child Dauids sake yet Dauid was dead long afore And surely if in the dayes of olde wher neither so much grace nor mercy was to be found nor Christ which is the fouÌ„taine of all pardoÌ„ was not yet offered vp to pay the debtes of his brethreÌ„s sinnes nor the communion of Sanctes was yet so fully established wherby the merites of one might redound to an other nor the Church so honoured with the gift of Gods spirite for remissoÌ„ of maÌ„s offences nor the priesthod of God so credited with the Keyes of the kingdoÌ„ if afore all these thinges were no otherwise wrought but in base figurs such wayes were found out and that by Gods own procurement of mercy and grace in the middest of enioyned
penaunce and punishment what neede we to doubt but ther now be many meanes made in this happy society of Saintes so to remitte the bonde of satisfaction to some that Gods iustice may be answered againe by other of this happy houshold in the abundance of their holy workes which the Church holdeth moste holily for to be a perfecte and euerlasting treasure to satisfy Gods righteousnes procure mercy to the needy which by loue zele and deuotion doe deserue the same If God remitted of old temporall paine vnto his people at the calle of Moyses and Aaron and for his Child Dauides sake that was dead what will not he mercifully forgiue by our highe priestes procurement whose pardons and punishments Christ hath solemly promised he would ratify and allowe in heauen aboue What wil he not doe in respect of the paines and abundant passioÌ„s of his owne childe Iesus that hath yet in the Catholik Church his death so duely represented for the remission of our dayly debtes What can be denied to the intercession of so many Sainctes to the chast combate of so many Virgins to the bloudy fight of so many Martyrs to the stout standing of so many Confessours What mercy may not the Churche craue and doubtles obteine for any of her children either in penaunce in this worlde or in paine in the nexte that hath in her treasure such abundance of satisfaction first in oure heade Christ Iesus throughe whose gracious workes al other mens paynes are become beneficiall either to them selues or their brethren and then in the store of all holy Sanctes trauailes not yet wasted in procuring mercy for others besides moe wayes of grace and remission that oure Mother the Church hath in redinesse to relieue her children that doe continue in her happy lappe and in the society of her communion with humble submission of them selues to the powers ordeined of Christ for the gouernment of their soules with request for this pardon at their handes to whome be giuen the bestowing and disposing of the inestimable treasure of so blessed a ministery Would God euerie man could feele Psal 132. how happy a thing it is to dwell as brethren together in the house of God vnder the appointed Pastours of that familie in which onely Goddes favoure is euerlastinglie founde that they might therewith be partakers of all their workes that feare God and might haue some sense and taste of that holy oyntment of Goddes Spirite and gifte of his grace that first was vpon the heade of this householde our Maister Christ Iesus and then dropped downe abundantly to his bearde euen to the very bearde of Aaron whereby as S. Augustin saieth the holy Apostles be signified In Psal 132. and by them it ishued downe to the hemmes of Christes coate and imbrued all the borders of his garmentes that euery one of the felowship might receiue benefite and feele the verdure thereof Quoniam illic mandauit Dominus benedictionem vitam vsque in seculum For in this happy felowship only oure Lorde bestoweth his manifoold blessings and life for euer more Amen Tractatus iste de defensione legitimae potestatis authoritatis sacerdotij in remittendis peccatis de necessitate coÌ„fessionis sacerdoti facieÌ„dae et de indulgentijs lectus excussus approbatus est per viros Anglici idiomatis sacrae Theologie peritissimos vt tutuÌ„ vtile existimem eum praelo committi cuulgari Ita Iudico Cunerus Petri Pastor Sancti Petri Louanij 20. Aprilis Anno. 1567. THE CHIEF CONTENTS OF BOTH THE parts of this Treatise with the Preface ioyntly ALmose purgeth not mortal syns but venial 367. Apostles had power geuen to remitte and punish sinnes 20. 50. The same power ceassed not in the Church by their death 79. 85. Reasons to proue the continuance thereof 81. 95. BAptisme denied by Protestants to remit sinne 146. Bishops are in the Roomes of the Apostles 91. By what scripture they chalenge Iurisdiction 23. 295. Their high state 692. They may graunt pardons 260. 269. They may absolue none but their owne subiects 273. Bishops blessings 275. The lameÌ„tacioÌ„ of the auncieÌ„t ChristiaÌ„s for their banished Bishops Preface Bynding Loosing 196. 286. 288. Caluin and others blasphemous heresies against Christs priesthod 10. Caluinists agree with the Nouatians against the Sacr. of penance 116. Cathari the Heretikes 88. 115. Christ a priest in his humanitie cap. 1. He executeth his priesthod in his Church by maÌ„s minist 82. See Min. ConfessioÌ„ of mortall sinnes to a priest proued necessary 173. 187. 190. 262. It hath beÌ„ vsed in al lawes 168. 213. why it is accoÌ„pted burdenouse 188 The comfort of coÌ„science receiued thereby 249. 160. The euils like to ensue for want thereof 162. Distinct coÌ„fess of secret sins 226. 199 what grouÌ„d it hath in Scripture 195. General coÌ„fessioÌ„ sufficeth not 204. what a general coÌ„fessioÌ„ auail 206. CoÌ„fessioÌ„ could neuer haue beÌ„ established by the power of maÌ„ only 246. It is not grouÌ„ded vpoÌ„ posit law 155. It was vsed before LateraÌ„ Coun. 236 Considerations to remoue the impediments of CoÌ„fession 188. 216. 245. S. Ambrose satte on CoÌ„fessioÌ„s 239. S. Bede sheweth examples of Confession vsed in England 233. PeniteÌ„tiaries appointed See pena Confession necessary before the receiuing of the B. Sacrament 209. DIffereÌ„ce of the Ciuil Magistrat and the minister of a Sacram. 74. 202. Difference of purgingth eleprouâ—e in the old lawe and remitting sinnes in the newe lawe 179. DiffereÌ„ce of Baptisme aÌ„d penauÌ„ce 197 Dissease of our time 238. Effect of sacram is wrought by God 108. See ministery Euchar. 56. 209 ExcoÌ„municatioÌ„ vsed by the Apost 301. The form therof vsed by S. Paul 357. External Sacraments 157. 165. FIguratiue speaches neuer vsed in institution of Sacraments 53. GOD punisheth more for sin because we punish not our selues 324. Grace in two significations 99. Grace ioyned to external elemeÌ„ts 39. HEresie infecteth daungerously eueÌ„ wher she killeth not Preface Hurt that ryseth therby to yowth lb. VVho be in most dauÌ„ger of heresy 113. Heretikes vsurpe vnlaufully Catholiks roomes 96. Heretikes neuer list brag of their auncestours 114. Their practises in corrupting scripture 53. 194. Heretiks deniyng the Sacr. of penaÌ„ce 221. IVrisdiction 167. 291. Exercised by the Apostles 301. Indulgence See Pardon KEies of heauen 65. 70. 266. LIklyhod of the lamentable state to come 163. Loosing See binding MAns ministery ys no derogatioÌ„ to Gods honour 112. 130. 193. The ministery of euil men 98. The work of God and maÌ„ go ioyntly together in sacraments 175. The practise of God for confirmation of mans ministery 182. Master of the sentence his errour 177. Matrimony a Sacrament 57. Ministerie of man euer vsed in remitting of sinnes 5. 165. Contempt therof Pref. 18. 29. 181. Monkes in S. Dionise tyme. 241. NEctarius his fact concerning confession discussed 213. Nouatus described 117. NouatiaÌ„s aÌ„d protestaÌ„s coÌ„pared 150. 289 ORder a Sacrament 57. Grace geuen in the same what yt is 99. Othe required by Nouatus of his adherents 120. PAin due for sinne may remayn after sinne ys remitted 283. Three kindes of punishment for sinne 309. Pardon grace Indulgence 261. Pardon what yt is 281. The true meaning of pardons 277. VVho may graunt them 377. How Luther fumbled at first to deface them 258. How farre the ProtestaÌ„ts haue proceded since 259. Pardons were neuer graunted to remit deadly sinne without the sacrament of Confession 265. Pardons for nombre of daies and yeares howe they arise 306. 336. VVhat pain they remit 315. Howe pardons were termed in the primitiue Church 317. An argument for pardons 306. 318. They be not alwaies beneficial 361. They discharge not men from doing good works 364. VVhat he must doe that hath receiued pardon 367. The ende of pardons 371. Two things in a pardon 391. Moyses and Aaron procured pardoÌ„ Christe gaue pardon 350. S. Paule gaue pardon 359. whether pardons exteÌ„d to purgatory paines 3â—3 Penaunce is a sacramen 150. 184. An argument to proue it 153. Diuerse waies of sacramentall penaunce 156. The necessitie therof Praeface 190. Penaunce appointed not only for cautele but for satisfaction 312. How it standeth with Gods iustice to pardon a man of his deserued penance 395. The comfort of that sacrament 160. Penitentiaries appointed to heare CoÌ„fessions 226. Pope slauÌ„dered for geuing pardoÌ„s 264 He neuer remitteth deadly sinne by pardon only 265. what he forgeueth 294. Power to remit or punish sinne what ground it hath 22. 30. 63. Power geuen to priests that was neuer geuen to Angels 73. Practise of priesthod in remitting sins taken for a ground of faith 45. 1â—2 Priest being but man may remit sinne committed against God 40. The ignorantes reason against priesthod maintened by Caluin 77. Priesthod of the old lawe and newe compared 178. 346. Protestants professe otherwise then they teach secretly 147. Their congregation is barren of all Gods giftes 134. Their selues refuse the right of all holy actions 135. Their practise in corrupting scripture 52. 144. 194. 297. The fruict of their doctrin 186. 207. See Nouantians Purgatorie pain why it is suffred 326. REmission of sinnes ioyned to external Ceremonies in al ages 165 Ordinary remission of deadly sinne after Baptisme is only by the sacrament of confess Prefac 190. Remission of sinne by sacraments is more certen then the woorking of miracles 126. It standeth wel with Gods honour 112. 12â— SAcraments ordeyned for good causes 157. Moe sacraments theÌ„ one instituted for remission of sinnes 152. 27â— Sacramens euer vsed 1â— Ministers of sacram in Schism Prâ— Satisfaction an vsual woord in the doctours 304. Canonical satisfaction 302. Satisfaction of Saints 399. Scripture peruerted in the woords of Sacraments 52. Shame ioyned to sinne by Gods ordinance 248. Remedies for sin after Baptism 222. Mortall sinne howe it is remitted See Remission Venial sin how remitted 206. 274. Spiritual exercises 3â—8 Succession of ministery in the Catholike Church 77. 89. No maÌ„ succedeth God in any fun 1â—6 Christ resigneth his roome but not his right 137. TItles geuen to priesthod 42. Treasure of the Church 407. VNction a sacrament 57. 143. The Protestants glosse against extream vnction dissolued 144. FINIS