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
all inferiours priestes must be posed for searchinge the secretes of our coÌ„sciences for releassing maÌ„s misdedes eÌ„ioyning penance requiring satisfactioÌ„ for syns Thus bold wil we be with trueth the rather therby to deface falshod And al this in that order that may in lest roome conteyne most matter wyth both breuity light so much as so depe large a cause caÌ„ beare froÌ„ al coÌ„tentioÌ„ I will so far refrayn that eueÌ„ the aduersaries them selues of Christes trueth and doctrine albeit they be persons infamous by lawe consent of all natâ—oÌ„s shall not yet without meane resonable moderatioÌ„ be touched or talked of requiring of them this curtesie againe that they reprehend nothing in this discourse pryuilie which they can not nor dare not awnswer to opeÌ„ly A reasonable request And of my louing brethreÌ„ that be Catholike I must farder require one thing the sute is for theÌ„ selues that when in a maner they sensibly feele the truth they would not refuse to folowe the same that by outeward worke they may declare theire inward wil. Herof I am now more careful for that I see heresy falshood to be of the couÌ„tenaÌ„ce colour that it is ofteÌ„ liked before yt be beleued wher gods trueth for terrour bitternes that it beareth is not always folowed wher it is wel knowen trusted But surely trueth is not profitably vnderstanded til it be willingly practised Therefore who soeuer acknowledged in his coÌ„science the power of Gods Church ministery for the remission of sinnes vseth not humbly coÌ„fession of his sinnes that that power may redound to his saluatioÌ„ he is so much farder from God by how much more he knoweth the right way to come to God Mans wil must in al such cases of terror difficultie geue ouer to Gods ordinaÌ„ce whose coÌ„maÌ„dementes though they seme to the worldly burdenous yet to the good ghostlie De doctrina Christiana Cap. 41. paucis amaÌ„tiâ—us sayth S. Augustin they are sweet and exceding pleasant And this let euerie maÌ„ assuredly know that who soeuer coÌ„pteth confession so heauy he neither feeleth the weight of sinne nor yet sufficieÌ„tly feareth the appoynted payn for the same Al these vntowardly affections the sinne and the worlde haue planted in vs all lette vs seke by loue and zeale of Gods truth and ordinance to amend ioyne with me gentle Reader I besech thee in prayers that our endeuours may please God profite his people THE FIRST part of this Treatise of the lauful power and authoritie of Priesthode to remit sinnes and of the distinct confession of sinnes to a Priest That Christ did forgeue sinnes not onely by proper power and nature as he was God but also by ministerie as he was a man and as he was a Priest and head of the Church and that vpoÌ„ that grouÌ„d the Priests power in remitting sinnes in the Church doth stand The first Chapter CHrist Iesus the Sonne of the liuing God being euerlastinglie of the same substance power and nature that his Father and â—he holy Ghost be of as being truelie â—quall and one God with them both woorketh mightelie al things in heaueÌ„â—nd in earth ioyntlie with them both and therefore by excellencie of power propertie of nature and by ful and perfect dominion ouer his owne creature he remitteth mans sinnes by the same soueraigne right that they doe Who being thus in al excellencie equal with God hath notwithstaÌ„ding vouchsafed of his singular bountifulnesse ioyned with maruelous humility Ad Philip 2. to abase him selfe to the receiuing of our nature in which now he hath wrought the same things in earth by seruice sute and commission which before he onelie did by might and maiestie of his owne power procure Euen the self same God that by wil and coÌ„maundement might moste iustlie both haue punisshed and pardoned whoÌ„ he list of loue and wisdome infinite continuing alwaies in like excellencie as before became the minister of our reconcilement to God In which state he offereth sacrifice as a Priest for sinne he vseth sacraments for the remission of sinne he prayed to God his Father for the sinfull he is made the head of the Churche the gouernour of the Churche and the iudge of the Church Al which functions perteine to our Sauiour in respect and coÌ„sideration of his humaine nature according vnto whiche power is geuen him of the Father through the holie Ghost to practise the same And what so euer in holy scripture is red to be exercised of him through the might of Gods Spirit by the vertue of his annointing by the finger of God by the sending of the Father by power receiued from aboue by priesthod prayers or sacrifice by the name of the Sonne of man of the head of the Churche or iudge of the liuing dead what so euer is in this sorte said to be done it is not otherwise lightly ment but in respect of Christes humanitie by whiche and in which he woorketh the same not as by the propre and natural power or force thereof but as by iurisdiction receiued of the blessed Trinitie and imployed vpon the sonne of man for the procuring of saluation to his people wherof he is become in our very nature the head Therefore no Christian man may doubt Note vvel the grouÌ„d of the cause but as our Sauiour by the omnipotent power of his Godhead might and did forgeue sinnes to the penitent so likewise that as he was Priest and the sonne of man he might by the right of his office vnction and ministery in the vertue of the holie Ghost remitte sinnes also And for that cause principallie in the Prophet Esay it is said Cap. 61. Spiritus Domini super me eò quòd vnxerit me ad annunciandum mansuetis misit me vt mederer contritis corde praedicareÌ„ captiuis indulgentiam clausis apertionem The Spirit of the Lord vpon me because he hath annointed mee and sent mee to signifie vnto the meeke that I should heal the coÌ„trite in hart to preach pardon to the prisoners and freedome to the closed Luc. 4. The which place of the prophet our Sauiour applied vnto himself in the Churche of Nazareth and is to be vnderstaÌ„ded only of preaching Cap 11. 12. li. 1. de Trinit and pardoning by the holie vnction of the Spirit of God his Fathers calling And therfore it must needs according to S. Augustines iudgement concerne the shape of his seruice manhod takeÌ„ on him in which he preached so that yet it pleased him to affirm that his doctrin was not his own but his Fathers that sent him healed the coÌ„trite in hart which is nothing els but to forgeue sinnes to the penitent after such a sort that it might wel appere to be receued practised by the vnction of the Spirit of God sending of his Father wherby the Son of man might doe that as Gods minister in his manhoode
God the Father to his only Sonne from him again to such as he hath sent and made the messengers of his blessed mind and disposers of mysteries he hath no feelinge at all of the wayes that he wrought for mans redemption he can not atteyne to the intelligence of Christes vnction wherby he is made our head and prieste he in the middest of the glorious light of the Churche can not heholde the practise of so heauenlie ministeries In Epist sua Canoâ—â—ca therefore such thinges as he knoweth not he blasphemeth sayth S. Iude. But to wooâ—k all in light order I wil build vpon the forsaid the intended conclusion that the Aduersaries maie see and beholde the force of our faith and the singular weaknes of their assertions I thus ioyne with them in argumentes barely and playnly without couert That power and Commission which was giuen to Christe by his heauenlie Father concerninge remission or reteining of sinnes was geuen to the Apostles at his departure hence but Christe him selfe did truelie effectuallie and in proper fourme of speach by his Fathers sending and commission remitte sinnes Ergo the ministers of Christ may and doo truly perfectly remitte sinnes Or thus more brieflie As Christ was sent of his Father so are the Apostles sent by Christ but Christ was sent to forgeue sinnes Ergo the Apostles be sent to forgeue sinnes also The second part of the reasons which is that Christ had power of his Father to remit sinnes was sent for the same purpose is sufficientlie proued in the chapter before The first part of the argumeÌ„t standeth vpoÌ„ the sure grouÌ„d of Christes owne woordes which be these Like as my Father sent me so I doo send you Which woordes were so plaine and so deeply noted for this intent of S. Chrysostome that with admiration of the dignitie and excellent calling of priesthod he thus trimly difcourseth vpon them I will report his saying in Latin De sacerdot lib. 3. as Germanus Brixius hath translated it all that he speaketh for that purpose hereafter shall be reciâ—ed but nowe no more but this Quid hoc aliud esse dicas nisi omnium rerum coelestiuÌ„ potestatem illis à Deo esse concessam Ait enim quoruÌ„cunque peccata retinueritis retentae sunt Quaenam obsecro potestas hac vna maior esse queat Pater omnifariam filio potestatem dedit caterum video ipsam candem omnifariam potestateÌ„ à Deo filio illis traditam Nam quasi iam in coeluÌ„ translati ac supra humanam naturam positi atque nostris ab affectibus exeÌ„pti sic illi ad principatum istum perducti sunt And in English thus it is What els canst thou make of this or what lesse then that the power iurisdiction of al heauenly things is by God graunted vnto them For it is said Whose sinnes so euer you do hold or reteine they be reteined For Gods loue what power can be geueÌ„ in the world so great the Father bestowed al maner of power vpon his Son I find the very self same power of al things to be deliuered to the Apostles by God the Son For now as though they were already translated out of this life to heauen and there promoted aboue mans nature and discharged of al our feeble affections they are aduanced to the princely soueraigntie wherof we now haue said Thus farre Chrysostome So doth this woorthie Father helpe our cause and so doth he thinke of the excellent authoritie geuen by the Father to his Sonne and deriued froÌ„ him to the ministers of his holie will testament in earth Whose iurisdiction so highly holden so truely obteined so nerelie ioyned vnto Christes honour and so daily practised no otherwise but in his right and name whosoeuer shal comtrolle or contemne they not onely irreuerentlie touche Gods annointed but they sacrilegiouslie laie handes on ipsum Christum Domini euen on him that is annointed aboue all his fellowes Lib. 1. de PoeniteÌ„t Cap. 7. Wel I conclude vp this matter with these few woordes of S. Ambrose Vult Dominus plurimum posse discipulos suos vult à seruis suis ea fieri in nomine suo quae faciebat ipse positus in terris Our Lordes pleasure is that his disciples should haue great prerogatiue he will haue the same things wrought by his seruantes in his name that him selfe did in his own person when he was in earth The power of priesthod touching remission of sinnes is proued by the solemne action of Christ in breathing vpon his Apostles and geuing them therby the holie Ghost The third Chap. THE commission power that our maister Christ receiued of his euerlastinge Father beinge in most ample maner communicated with the Apostles made great proofe and euidence for the right that they claime in remission of sinnes but the present power of Gods Spirite breathed by Christ vpon them and geuen vnto them for the ministerie and execution of that function helpeth our matter so much that who so euer nowe denieth this authoritie of the Apostles concerning the pardoning of our offenses doth not so much sinne against the Sonne of man which of it selfe is greuous inoughe as he doth controll the worke of the spirite of Christ which is the holie Ghost in whome both he and his Church doth remitte sinnes The more plaine and more exact our master Christe was in the bestowing of that power to remitte and reteine sinnes the more is our contempt in the disobedience deniall thereof He sendeth them forth with his owne authoritie in this case he geueth them the very spirit of God by whose diuine power they maie execute the function to which he called them he geueth them the expresse warrant of his own woord that sinnes they might pardon and punish and yet we make doubt of their vsurpation But howe they mighte forgeue sinnes by Christes sending we haue alreadie said Nowe for the holie Ghostes power prerogatiue in the same action which was breathed on the Apostles we must further conferre with suche as call in question matters so plaine And firste I am in good hope that no man will denie but Christ gaue them the holie Ghost for no other purpose so much as to remitte sinnes secondly I doubt not of their faith and beliefe in this point but they wil confesse the holy Ghost to be of power by nature and propriety to forgeue sinnes Thirdlie I claime of their sinceritie thus muche more that Christ being as wel God as man was well able for the furniture of their calling to geue them the holy Ghost all which being confessed of al men and denied of no Christian aliue how the coÌ„clusion so besette with al proofe on euery side standeth not vpright let the Aduersaries tel me In the Apostles there can be no lacke touching that office for the execution whereof they receiued both Christes commission first and the holy Spirit of God afterward In Christ there
of their aduersaries to impugne their Aduersaries withall there is no doubte but that it hath in it selfe exceding muche light and force of truth as a thing hauing so litle need of proofe that it may be made and taken for a probation of other matters that be doubtefull and vncertaine Practise of priesthod in remitting sin vsed for a grouÌ„d of faith in argumeÌ„t The matter which we haue now in hand is of that sort For the authoritie and power practised of Priests in the vertue of the holy Ghoste hath euer ben in it self both so plaine and so firme that the holy Fathers haue vsed it as a ground to proue against heretikes of Eunomius and Macedonius secte the Godhead of the holy Ghost the third person in Trinitie S. Bernard is to yong good man to name amongest these old fathers of our new Church els perdie with the vertuous his words souÌ„d ful sweetly Thus saith he to proue the equalitie of the holy Ghoste with the Father and Sonne Sicut in nobis interpellat pro nobis Serm. 1. Pentec it a in patre delicta donat cum ipso patre vt omnino scias quòd remissionem peccatoruÌ„ spiritus sanctus operatur Audi quod aliquando audierunt Apostoli Accipite spiritum sanctum quorum remiseritis peccata remittuntur eis In English thus Like as in vs he maketh sure for vs so in the Father he pardoneth sinnes with the Father and that thou maist vnderstande that the holy Ghost worketh remissioÌ„ of sinnes heare that which the Apostles once heard receiue you the holy Ghost whose sinnes you doe forgeue thei are forgeuen Thus he And S. Ambrose his auncient to proue the holy Ghost to be God allegeth that he remitteth sinnes by the Priests ministerie which he could not in anie wise doe if he were not in al points equal and omnipoteÌ„t God with the Father and Sonne Let vs see saith he whether the holy Ghost doth pardon sinnes and he answereth himself thus Sed hinc dubitari non potest Lib. 3. de Spirit S. Cap. 19. cum ipse Dominus dixerit accipite spiritum sanctum quorum remiseritis peccata remittuntur ecce quia per spiritum sanctum peccata donantur homines autem in remissionem peccatoris ministerium suum exhibent non ius alicuius potestatis exercent It is thus much to say There can be no doubt hereof seing our Lord said receiue you the holy Ghost whose sinnes you doe forgeue they shal be forgeuen loke ye that by the holy Ghost sinnes be forgeuen men doe but exercise their seruice and ministerie and claime not the right of power and principalitie therein And S. Basill vppon this assured ground frameth in ful fourme against Eunomius this argument Lib. 5. Dominus sanctis Apostolis insufflans inquit accipite spiritum sanctum quorumcunque dimittetis peccata dimittentur eis si ergo nullius est peccata dimittere nisi solius Dei dimittit autem spiritus sanctus per Apostolos Deus ergo spiritus sanctus Our Lord breathing on the Apostles said take ye the holy Ghost for whose sinnes so euer you shal pardon they be pardoned therefore if it be the oÌ„ly property of God to forgeue sinnes and the holy Ghost so doth by the Apostles Ergo the holy Ghost is truelie God Thus you perceiue that the ground of this our faith and assertion was of olde accompted so sure that it was a singular aide and fortresse of faithe against the vnfaythfull attemptes of moste wicked persons in diuerse ages The onelie practise that Priestes did vse by the Sacramente of penance to pardonne sinnes was a full proofe that the holy Ghost was God by whose authoritie and propre power they did alwaies since Christes word was spoken remitte the same The which being true as it can not be false that is so agreeable both to scriptures and to all our Fathers faith the Heresie of our time must needs directly impugne the vertue and power of Gods own spirit For as the proofe of mans ministery in this foresaid function induceth the true and euerlasting Godhead of the holie Ghost by whom they practise that power so the denial thereof and robery of Priesthoode of this their moste iust claime doth directly spoile God of his honour and of the euerlasting right that he hath in remission of sinnes oÌ„temp of mans ministeri is conteÌ„pt of Gods authoritie So whiles these good men seeke to abase man vniustlie they blaspheame God highly and together with mans ministerie they bring vnto vtter contempte Gods owne authoritie But for the Readers case and more light of our cause I ioyne thus in argument with them againe vppon the second parte of Christes own woordes and action had in the authorising of his Apostles what soeuer the holie Ghost maye doe in this case by the proper power of his Godhead that maye the Apostles and priestes doo by seruice ministerie throughe the power of the holie Ghost but the holie Ghost properly rightly doth remitt sinnes therfore the Apostles doe rightly and truely remitt sinnes by their ministerie in the said holie Ghost All partes of this conclusion stande vppright and feare no falshod they be guarded on euery side by Christes action by woordes of scripture by the doctours plaine warrant and by al reason with all which whosoeuer is not contented but wil needes extinguere spiritum extinguish Goddes spirite 1. Thes 5. and violently take from the Church the greatest comfort of all mans life that in this infirmitie of our flesh standeth in moste hope by his gifte in remission of sinnes for which especiall cause the said spirite was mercifullie breathed vpon the Apostles peculiarly before the more common sending of the same from heauen aboue if al this reason and iust demonstration of trueth wil not serue them I wil chardge them with this graue coÌ„clusioÌ„ of S. Augustine vttered partly agaynst the Nouatians especially against the desperate that would not seeke for Gods mercie by the Churches ministerie in the sacrameÌ„t of penaunce To be brief I wil speake it in English Cap. â—3 Enchir. who so euer he be that beleueth not mans sinnes to be remitted in Goddes Church and therfore despiseth the bouÌ„tifullnes of God in so mightie a work if he in that obstinat mind coÌ„tinue til his liues end he is giltie of sinne against the holie Ghoste in which holy Ghost Châ—ist remitteth sinnes The power to remitte sinnes is further proued to be giuen to the Apostles by these woordes of Christ Whose sinnes you doo forgiue cet by the doctours exposition of the same and by conference of other woordes of scripture of the like sense The Fourh Chap. HOwe the priestes of Christes Churche haue defended their right and calling for remission of sinnes as wel by the commission that Christe firste receyued of his Father afterward bestowed vpon them as by the assured receiuing of the spirite of God from Christes blessed breath
men make of the Apostles spirite woorde and writing that they haue cōdemned the whole vse therof as superstitious Holy Orders not helping thē selfes by figures but by opē force Grace is giuen to Timothy as in a sacrament when he tooke orders of Paule 1. Tim. 4 the Apostle sayeth so much in expresse termes yet this grace and the whole sacrament of Orders these holy men reiecte Matrimonie Matrimonie to S. Paule is a great sacrament of oure ministers not misliked so farre as concerneth their fleshly coniunctiō which they onely lust after Ephes 5. but grace they list not receiue thereby least it should be a sacrament wherby the vnitie of Christ and his spouse the Church which in no sauce they can abide might be fullie represented and signified These felowes therfore that dare be so bold to disturbe al the orders and sacramentes of Goddes Church and to mainteine their phantasies dare brast the sacred bandes of expresse scriptures in such poyntes as doo directly touche the whole policie of oure Christian common wealth and ordered wayes of oure saluation euen in those which Christ moste carefully left to be practised for the vse of his louinge flocke by the warrant of woordes moste playne what shal wee saye to such bolde and impudent faces that thus dare doo and yet which I more merueyl at in this their vncurtesie and moste vnhonest dealing will not sticke to crie and call vpon Goddes woorde as thoughe they did that by scripture the contrarie whereof they expressly find in scripture And truely where they be not holpen by the verie woordes vaine it shall be for them to stand with vs and with all oure Fathers and with the practise of al nations and with the verie expresse iudgment of the Church of God it shal not boote them I say in their dark ignorance and infinitie pride to stand with vs hauing so many helpes for the true meaning and the expresse text of the woorde for oure selues and side Sometymes where it maie appeare that the woordes and outwarde face of scripture serue not oure assertions so playnly as the holy traditions of Christes Church doo there they cal vpō vs with infinite clamoures to abide the iudgment of the woorde which they would be thought to esteme aboue al mans meaning But whither wil they now runne thincke you where al oure sacramētes stand vpō euident woordes more thē woordes vpon the verie expresse notorious actiō of Christ him selfe all instituted sincerly to be practised of the Churce after his departure hēce al cōmended in knowen termes of greatest most efficacie that could be not by way of preaching in which he vsed sometyme figures not at suche tyme as he vsed other then common knowen speach but after his resurrection when he now vttered no more parables as he did before Matt. 13. Marc. 4. that suche as sawe should not see and such as were of vnderstanding might not vnderstand but did open vnto his dearest their senses that they might vnderstand scriptures and more carefully expressed his meaning for the instruction of his holy Disciples to the better bearing of that charge which he ment to leaue them in after his departure whither wil these men I say where they see al thinges so enuironed with trueth whither wil they flye The scriptures be playnly ours the doctours thei dare not claime reason is against them ther is then no waye to beare it oute but with boldnesse and exercised audacitie Yet here we wil assaye by the notorious euidence of this one cause that we now haue in hande to breake their stonie hartes to the obedience of Christes Church and woorde for whose faith if they haue seen great light and force of argument allready and shall yet see much more I truste they will not still withstande the knowen trueth Al woordes then of institution of sacramentes being literaly to be taken thinges of so great charge not otherwise to be vnderstanded then are both by act and woord of Christe sincerely vttered we neede not doubt but the fourme of Christes sentence in which he giueth the Apostles power to remitt sinnes is plainely to be taken in that common sense as the same by woordes importeth and therefore that by force thereof they maye remitte sinnes And yet to make more proofe to satisfie all men I wil ioyne to these woordes of oure Sauioure that most properly concerne the sacramente of penaunce other his woordes touching oure principall conclusion not vnlike wherby in cōferēce of the like sainges together which our Aduersaries doe alwayes as they would seeme wel to allow trueth may trie it selfe Therefore as our Maister here saieth vnto them whose sinnes you shal forgiue they be forgiuē And whose sinnes you reteine they be also reteined euen so said he twice before vnto the Apostles expressing in other woordes almoste the same meaning and sense once to them altogether in the xviij of S. Matthew an other tyme before that in the xvi of the same Gospel to S. Pecer alone To them in general thus saith Christ If thy brother haue committed any offence towards thee go to him and admonish him priuately betwixt him and thy selfe If he take it wel thou hast then wonne thy brother if he regarde thee not take one or twoo with thee that in the mouthes of two or three wittnesses euerie vvoord may stande if he regarde not them neither then make complainte of him to the Churche that is to saye as S. Chrysostome expoundeth it Super hūc locū to the Gouernours of the Churche and if he will not obeye the Church thē take him for no better thē a Heathē and a Publicā And streight vpon these woordes De fide operib cap. 3. least any mā should sette light by the Churche or rulers thereof Christ added sayth S. Augustine a wonderfull terrour of her seuere authoritie saing Amen dico vobis quaecunque alligaueritis super terram erunt ligata in coelo quaecunque solueritis super terram erunt soluta in coelo surely I saye vnto you what thinges soeuer you binde in earth it shal be bounde in heauen And what soeuer you loose in earth it shal be loosed in heauen This text is cleare for the Churches claime in remission of sinnes thoughe it properlie perteine rather to the outwarde power iudiciarie and courte of external iudgment for open crimes and notorious contemptes then for the sinnes of the people that be secrette and onely subiect to power practised in the sacrament of penaunce which nowe lightly is closse and onely vttered in secret to him that hath charge of his soule Neuer the lesse if the priestes of God haue receiued power to loose and bynde which is to pardon and punishe open notorious crimes and contemptes whiche towchinge the giltinesse of the faulte doth no lesse perteine to the proper power of God then the absoluinge of secrette sinnes doth then without question they
Apostles Ergo the same remaineth stil in Gods church WhervpoÌ„ it is clear that the Priests at this day haue as ful power to forgeue sins as the Apostles had And this ArgumeÌ„t of the coÌ„tinuance of al offices rights of the Churche is the most plainest rediest way not only to help our cause now takeÌ„ in haÌ„d but vtterly to improue al false doctrines detestable practises of heretikes A certain truth to ouercom falsehod by For thei must here be examined diligeÌ„tly what coÌ„mon welth that is or what church that is in which Christ doth preserue the gouernmeÌ„t geueÌ„ to the Apostles Where it is that the power not only of making but also of practising al Sacraments hath coÌ„tinued stil What company of ChristiaÌ„ people that is wherin the Apostles Doctors preachers ministers through the perpetual assistaÌ„ce of Gods Spirit be continued for the building vp of Christes bodie which is the number of faithful people What Church that is whiche bringeth foorth from time to time sonnes to occupie the roomes of their fathers before them It is not good Reader the pelting pack of Protestants It is not I say and they know it is not their petie congregations that hath till this daie continued the succession of Bishops by whom the world as S. Augustin saith is ruled as by the Apostles and firste Fathers of our Religion Surely our Mother the Churche hath ben long baren if for her Fathers the Apostles who died so long since shee neuer brought foorth children til now to occupie their roomes and great lack of rulers if shee haue made her only contemners to be her owne gouernours No no these fellowes hold not by her but they hold against her Esai 1. Heretiques vsurp vnlaufully Catholiques roomes these sitte in no seat Apostolike but they by all force dishonour the seat Apostolike these are not they qui pro patribus nati sunt tibi filij but these are the sonnes quos enutriuisti genuisti ipsi spreuerunt te If you ask of these men how they holde they seeke no Fathers after whome they maye rightly rule they seke no large rew of predecessours in whose places they may sit they aske no counsel of Gods Church by whose calling they should gouerne but they make a long discourse of statutes and teÌ„poral lawes to couer their ambitious vsurpatioÌ„ that in greate lacke of Christes calling their vniuste honour may be approued by mans fauoure Therby let them holde their teÌ„poral dignities their landes their lyuelyhodes their wiues also if they can obteine so much at the common wealthes handes but their spiritual functions their ministering of sacraments their gouernaunce of oure soules and what elles so euer they vsurpe without the warrant of Goddes Church the longer they exercise them the farther they be from saluation and the nerer to eternall woe miserie But to come to our purpose it is our Church Catholike in which all holy functions haue bene practised after Christes institution euer since his AsceÌ„sion vp to heaueÌ„ And therfore this principal power of remitting and reteining sinnes muste needes be continued in the Church by her ministers and priestes as it was begonne in the Apostles before An answer to suche as deny this power to passe from the Apostles to all other priestes because many of them being euel men may be thought not to haue the holy Ghost whereby they should effectually remit sinnes The Sixth Chap. AND to Caluin or other of his secte that require the like vertue force of the holy Ghostes assistaunce in al men that take vpon them to remitte sinnes as was giuen to the Apostles who firste receiued that power I aunswer that the same gifte of the holy Ghoste is yet in the ministers of the same Sacrament no lesse then in the Apostles For thoughe they had more plentiful sanctification whereby they were in all their life more holie and more vertuous then lightly any other eyther priestes or lay men were after them yet the giftes of the holy Ghost touching the ministerie and seruice of Goddes Church which were not so muche geueÌ„ them for their owne sakes as for the vse of the common wealth and for the right of practising certayne holy functions requisite for the peoples sanctification as they were imployed vpon them so they were also giuen to diuers that were neyther good nor vertuous and therfore lacked that which properly is that grace of the holy Ghost that is called of our schoole men gratia gratum facieÌ„s such a grace as maketh man acceptable to God Therefore the holy Ghost breathed vpon the Apostles then by Christ and giuen yet to priestes in their ordering by Bishopes is a gifte of God and a grace of the holy Ghost not whereby euery man is made vertuous Grace geueÌ„ in the sacrameÌ„t of Order vvhat ye ys or conning or happy before God but it is a gifte onely of God whereby man is called aboue his owne nature and dignitie to haue power and authoritie to doo and exercise any function in Goddes Church to the spiritual benefite of the people which is not onely not alwayes ioyned to vertue and holy knowledge but is ful often by calling due to them which are most wicked persons without any impaire of their authoritie And these kind of giftes and graces of the holy Ghost be called graâ—iae gratis datae certayne giftes giuen to men for no desertes of their persons but freely for the vse of other men to whome they be beneficial euen there where they be hurteful to the bestowers In which sense S. Paul numbreth a greate sorte the fourth to the Ephesians Eph. 4. Cap. 12. and the first Epistle to the Corinthians and he calleth theÌ„ not onely the graces of the spirite but also the diuisioÌ„s of functions and ministratioÌ„s as the gifte of working miracles the gifte of tunges the gift of prophecieÌ„g the gifte of preaching and so furth all which being the giftes and graces of the spirit for the Churches edifiyng Cap. 2. and of S. Peter being called the holy Ghost in the Actes yet they were giuen to euil men often as well as to good without al impairing of Goddes honour yea with the greate encrease of Goddes glory that euen by the wicked is able to woorke his wil and holy purpose for the benifite of his elect And in this sense the spirite of God breathed vpon the Apostles was a gift of the holy Ghost whereby man should remitte by lauful power of God the sinnes of the people Whervpon Theophilact sayeth that In 20. Cap. IoaÌ„ potestatem quandam donum spirituale dedit Apostolis vt remittant peccata ostendens quod genus spiritualium donorum eis dederit inquit quorum remiseritis peccata remittuntur eis that is to say Christ gaue to his Apostles a certayne povver and spirituall gift vvherby they might remitte sinnes For he shevved what power of the spirite it was that he breathed on them when he
that hath the charge of his soule Therfore for Christs loue let vs cast peril oftner of oure owne case then vpoÌ„ other mens states for we are not so assured of the holy Spirite or his grace to qualifie vs for the worthy receiuing as they are oute of doubt for the right power of ministerie And to conclude against Caluin and al other that thinke the power of priestes either to be lesse for lacke of good life or want of much lerning I alleage S. Cyprian thus Remissio peccatorum siue per baptismum siue per alia sacrameÌ„ta donetur propriè spiritus sancti est et ipsi soli huius efficientiae priuilegium manet Thus in Englishe Effect of sacrameÌ„ts ys the vvâ—rck of the holie Ghost Remission of sinnes whether it be by Baptyme or by other sacraments giuen it properly perteineth to the holy Ghost the prehemineÌ„ce of the forceable effecte is onely his the solennitie of woordes the inuocatioÌ„ of Goddes name and the externall signes prescribed to the priestes ministeries by the Apostles to make vppe the visible sacrament but the thing it selfe and effecte of the sacrament the holy Ghost worketh and the author of al goodnesse putteth his hand inuisible to the external and visible coÌ„secration of the priestes So saith S. Cyprian Serm. de Baptis Christi and maketh a farre longer discourse how the diuersity of the ministers desertes doo nothing alter the sacrameÌ„ts or theffecte thereof but being alike to al receiuers of fit capacite and condition Vide August li. 5. coÌ„tra Donatistas Cap. 20. Act. 1. by whom so euer they be serued and dispensed with iuste authoritie and calling thervnto The Baptisme of Iudas Iscarioth was no woorse theÌ„ Simon Peters For S. Peter saith coÌ„unmeratus erat in nobis sortitus est sortem ministerij huius He was counted as one of our number and had the lotte of this ministerie Nor the ministerie of Nicolas of lesse acceptation in it selfe then the function of Stephen being meÌ„ of one office but of vnlike deseruinges The prophecie of Esay no more true theÌ„ the prophecie of Caiphas nor the prophecie of Balam lesse true then the prophecie of Baruc. If we were either absolued or baptised in the names of Peter or Paule or Iudas or Apollo then we might bragge who were best baptised or suerliest loosed from sinne and euery one might so either crake or be ashamed of his minister whereof S. Paule earnestly checked the Corinthians 1. Cor. 1. But now euery one being both baptised and loosed and houseled and annoynted and honoured in all other spirituall actes in no other name but in the name of Iesus his Father euerlasting and the holy Ghost proceding from them both all must needes receiue the like benefite that be like qualified therevnto of whom so euer the office is exercised if he be lawfully called that is to saye haue by the handes of priesthode receiued the gifte and grace of the holy Ghost for his lawfull authorishing in that case the which gifte of the holy Ghost being the selfe same that the Apostles receiued of Christ for the like functions continueth with them still thoughe their life and desertes be neuer so euell and their ignorance neuer so muche yea thoughe they be by iuste occasion as for Heresie Schisme or notorious life throughe the censures of the Church imbarred from the vse and exercise of that office of remitting sinnes and such other the like spirituall functions But to make an ende of this matter I turne Caluins reason againste him selfe He and his flocke be of that fonde and blinde iudgmente that the whole text of the twentith of S. Iohn wherin Christ giueth authoritie to the Apostles to remitte sinnes is meaÌ„t only of preaching the Gospel for which function Christ gaue them the holy Ghost Now Sir vpoÌ„ this I vrge him with his own reasoÌ„ I aske him firste whether the ministers that by him are seÌ„t to preach the woord haue the holy Ghost as for example Beza Beza that he sent into Fraunce first or Richerus Richerus whome he sent to Coligninia or Herman Herman that came by the holy Ghostes sending vnto FlaÌ„ders and BrabaÌ„t had these the holy Ghost or no If they say yea as I thinck they will they be so bolde in an othermans house then demaunde of them further whether the saide Spirite of God may erre If they say no as possibly they wil theÌ„ coÌ„clude against them thus The holy Ghost can not erre but you my maisters may erre ergo you haue not the holy Ghost and consequently you haue then no better right in preachinge then poore priestes haue in remitting or absoluing Therfore I leaue Caluin wrestling with his owne shadowe and wil folowe on my purpose and course of matter which I haue in hande That it standeth wel with Gods honour that mortal men should remitte sinnes and that Nouatus the heretike was of olde condemned for denieng the same and that he was the father of this heresie which denieth the pâ—iests authority The Seuenth Chap. NOW by all oure former discourse the right of remission of sinnes sufficiently proued to perteine to priesthood some will perhappes compte it vayne labour to make more declaration of that which is so playne or further to establishe that by reasoÌ„ which standeth so fast on scriptures But if any so thinke they see not the wide wayes of Heresie nor the manifolde shiftes that she attempteth euen there vvho be in the daunger of heresy most where she may seme to be fullie beaten The simple and the sinful stand moste in her danger that can not in their lacke of intelligence compare reason to reason nor gather one trueth of an other and therfore to their mouthes we must chewe all meates verie small elles ther could be no greate neede of their further informatioÌ„ how this claime of remission of sinnes or the vsuall practise thereof coulde staÌ„d with Gods glorie For being aunswerable to his ordinaunce it caÌ„ not but be agreable with his honoure But because in desperat cases our Aduersaries haue taught their felowes ther to wrangle vncurtesly where they can not maynteine reason pithely I wil not onely serue my cause but somtymes poursue their foly thoughe I doubt not but the wisdome of God shall more and more appeare touching his meaning in oure matter not alonely by our defeÌ„ce but a great deale the rather by their discontentation Now therefore intending to declare that this prehemineÌ„ce of priesthod doth nothing abase or derogate to Goddes dignitie I thinck it not amisse to match our newe doctours of whome I heare often this complaynt with other their forefathers that at once both trueth maye fullie be serued and a yoke of Aduersaries ioyntly drawing against the Church our saluatioÌ„ maye be almost with one breath refuted Oure yong maisters maye be gladde to growe so highe in Gods Churche as to be reproued with theÌ„ who were coÌ„demned
thirtene hundreth yeares since thoughe they be so modeste Heretikes neuer list to bragge of their auncetours that lightly they list not crake of their auncestours yet we wil not defraude them of that glorie nor helpe our cause by dissimulatioÌ„ of their great antiquitie It is their pusillanimitie I knowe that they wil not ofteÌ„ in distresse of their doctrine call for ayde of their forefathers who were doubtlesse very auncient and many of them within the first sixe hundred yeares In other causes vigilaÌ„tius Vigilantius might helpe in some Iouinian Iouinianus woulde atteÌ„d vpoÌ„ theÌ„ Manes Manes might doe them often highe pleasure Iulianus Iulianus thapostata a prince for their purpose Simon Magus Simon Magus one of the Apostles age would stande by them surely if our Aduersaries had harte they woulde well nere winne of vs by antiquitie And truely I can not dissemble with theÌ„ in this cause that now is in hande they haue one patrone against vs of yeares verie auncient of reason much like vnto them selues Nouatus Nouatus is his name of whom the folowers were called of the Church Nouatians Epipha in haere but them selues liked to be called Cathari Cathar that is to say cleane and vndefiled persons Their opinion was that suche as did fall into any mortall sinne after Baptime could not by any man or meanes be affoiled thereof and for that they disalowed the Churches whole practise of mercie and remission of sinnes in the SacrameÌ„t of penaunce nothing disagreing from Caluin that condemneth the saing of S. Ierome In Institut In cap. 3. Esay as sacrilegious where he writeth that penaunce is as a second boord of refuge whereby after shipwrake a man may be saued Neither did Nouatus deny but him selfe might haue mercie and giue pardoÌ„ after mans fall but the Church could not therein meddle as he thought without singular iniurie to Christ and his only prerogatiue And that he ioyneth in this matter fully with our meÌ„ that they maye take more coÌ„forte on him you shal perceiue by Socrates one of the writers of the Tripartite history Vide Cassiod li. 8. hist triÌ„pâ—rt ca. 9 The Caluinists agree vvith Nouatus against the sacrament of penance who saith thus Nouatus scribebat Ecclesiis ne eos qui Daemonibus immolauerant ad Sacramenta susciperent sed inuitarent quidem ad poenitentiam remissioneÌ„ verò Dei relinquerent potestati cuius solius est peccata remittere Nouatus wrote his letters to diuers Churches that they shoulde not admitte any man to the Sacramentes that had done sacrifice to Diuelles but that they should only moue them to doe Penaunce and coÌ„mitte to God the remission of their sinne who onely can forgiue mans offences And therefore though in some other point Nouatus did ouerpricke his Children yet herein they fully mete in one Epiphanius writeth that he denied saluation to those that did fall to greuous crimes after their Christendom and therewith did hold that there was but one penaunce Ita Caluinus which was done in Baptime and after that the Church to haue none How haÌ„dsomly he defeÌ„ded this errour and vnmercifull heresie ye shal see anone by S. Ambrose who lernedly folowed and chased him or his folowers in an whole worcke writen for that purpose In the meane tyme it were good for the more credite of the man and his cause to note with the ancient doctours of his dayes his conditions his comming vppe his proceding and practises Nouatus described Epist 8. lib. 2. S. Cyprian who was moste molested with him and knewe him best geueth him this praise Nouatê° was a maÌ„ that delighted much in nouelties and newes of insatiable auarice a furrious rauin with pride and intolerable arrogancie almost puffed past him selfe knoweÌ„ and taken of al Bishoppes for a noughtie packe coÌ„demned by the common iudgement of al good priestes for a faithlesse heretike curious and inquisitiue them to betraie for to deceiue allwaies ready to flatter in loue neuer faithful nor trusty A fit felovv to be a minister a match euer fired to kindle sedition a whirle winde aÌ„d storme to procure the shipwrake of faith and to be shorte an aduersarie to tranquillitie and an enemie of peace These were his conditions then Epist ad FabianuÌ„ ex en Mary long before that his fal to heresie S. Cornelius wryteth that he was possessed in his youth with an euill spirit for which he had to doe great while with coniurours and that he lacked all the holy solemnitie of Baptisme and confirmation and consequentlie the Spirite of God whiche by them he shoulde haue receiued and therefore tooke orders againste the lawe vppon sinister fauour and afterwarde by vnlauful artes attempted to get a bishopricke with greate othes protesting that he woulde not be a Bishoppe if he might But when in dede he coulde not atteine to that holy dignitie which he so inwardlie and intolerablie gaped for he fell in despite of Goddes Church to heresie that he might get that without order which he could not obteine in the righte manner of the Churches making And for that purpose he procured three base Bysshoppes out of a straunge and remote parte of Italie who neyther knewe the case the man nor his manners and them throughe ignorance he beguiled and by force caused them to consecrate him Bishoppe by the coulour whereof for true imposition of handes was it none sodeynlie he appeared as a newe creature and a Bishoppe of a straunge stampe apparuit Episcopus velut nouum Plasma sayeth Cornelius And for this attempte one of the poore Bishops did greate penaÌ„ce the other two were deposed In the meane tyme this mocke Bishope vendicabat sibi euangeliuÌ„ calleÌ„ged the worde of the Lorde for him selfe Lib. 3. haereticaruÌ„ FabularuÌ„ Cap de Nouat denied him self to be a prieste because he woulde not giue to the people as Theodoritus saith in their extremitie the remedie for their sinnes which is nothing elles but to giue them absolution which worke he could neuer abide To be shorte he was so inceÌ„sed against his laufull pastour superiour the holie Bishop of Rome An oth for a nevve visitation that in the deliuerye of the blessed SacrameÌ„t to the people he would force theÌ„ to take an othe by the blessed body which they had in theyr handes ready to receiue that they should stick to him and forsake the Bishop of Rome Cornelius Lib. 6. cap. 33. All these thinges in sense hath Eusebius of Nouatus the first patron of the Protestantes doctrine concerning the impugning of the Churches title in remissioÌ„ of sinnes of which her right he would haue robbed her in pretence of maintenaunce of Goddes honoure Whereby he also abrogated the whole Sacrament of penaunce Vide August de haeres hâ—r 3â— This falshod thoughe it were streight with the author condemned in a greate Councell holden at Rome and afterwarde
beloÌ„g do they dishonor God or els was it not alwaies grauÌ„ted to some meÌ„ for the glorie of God That Eliseus could see the hart inward thoughts of Giezi his seruauÌ„t which is Gods onely propertie 4. Reg. Cap. 5. did it dishonour God or rather wonderfully augmeÌ„t his glorie The passing preemineÌ„ce that Peter the rest receiued when they were hable by laying on of haÌ„des to giue the holy ghost caÌ„ it not be practised without the dishonoure of God Act. 8. or elles was it not principally geuen to them to set furth the glory of God This was so great power that it was muche more astonied at of the beholders theÌ„ either working of miracles or remitting sinnes in so much that SimoÌ„ the sorcerer who was so gloriouse before that he called him selfe the power of God would haue geuen the Apostles money largely that vpon whom so euer he had practised the like laying on of handes he might receiue the holie Ghost also Then if the power of geuing the holie Ghoste or power of geuing grace which both Peter Paule practised in a visible Sacrament 2. Tim. 4 by a solemne Ceremonie in the sight of al the world by laying on of their haÌ„des if thâ—s passing worke moste proper to God I dare saye of al other actes that be exercised in Christes name in the Church doth not onely no whit abase Gods excelleÌ„cie but was purposely instituted to honour the maiestie of God in the face of all people to set oute the glorie of his house how dare any man for feare of Godes highe indignation controlle the worke of Christ in remitting mans sinnes by such a visible sacrameÌ„t as to the honour of God is most coÌ„uenient to our saluatioÌ„ most necessary If they wil not let priests remit sinnes for feare of offeÌ„ding god dishonoring his name theÌ„ let them not baptise not preach not teache not doe miracles not geue the holy Ghost not correcte faultes not geue orders nor doe any other functions For these euery one be no lesse proper to God then remission of sinnes O heresie most shamefull that then goeth about to dishonour God most when she moste pretendeth Gods honour whereof she is so tender and so carefull that she hath barred his own spouse of his blessed bodye Heresie vnder pretense of Gods honour hath robbed his spouse of her treasurs of remission of sinnes of the Spirite of God of all sacraments of all holy Ceremonies of memories of miracles of holy functions and to be shorte of al giftes and graces and all this for Goddes honour so honorable it is for Christ to be the King of so beggarlie a common wealth as they make of the Church such glorie it is for Christe to haue his onely spouse robbed of the treasures of his giftes and graces so comelie it is for Christ to haue such sacrameÌ„tes as neither conteine him selfe nor his grace so woorthy a thing it is for Christe to haue ministers that vpon his owne warraÌ„t can neither pardoÌ„ nor punishe mans misdeedes Psal 8â— Gloriosa dicta sunt de te Ciuitas Dei Glorious things haue ben reported of thee thou Citie of God and how art thou now so barraine so contemptible that thy honour must needs redound to the dishonour of him by whom al thy honour onely standeth But I ceasse to pursue the Churches ennemies nowe in mine owne woordes I will rather ioyne with the holy Fathers for their ouerthrowe whose not onelie reason and sufficient answere to this their vain Replie fouÌ„ded on the pretence of Gods honour but also their onely name and authoritie shall sufficientlie beate doune these mens boldnesse Ambros de poen lib. 1. ca. 2. S. Ambrose in this case is most plaine and standeth with the Nouatians as I doe now with the Zuinglians euen in the very same Argument in these woordes Sed aiunâ— se Domino deferre reuerentiam cui soli remitteÌ„dorum criminum potestatem reseruent imo nulli maiorem iniuriam faciunt quà m qui eius volunt mandata rescindere I reade rather refindere then refundere or coÌ„fundere for he reproueth Nouatus that he did diuide the gift of â—hrist vvhiles he graunted povver to bind and not to loose commissum munus refindere nam cùm ipse in Euangelio suo dixerit Dominus Iesus accipite Spiritum sanctum quoruÌ„ remiseritis peccata c quis est ergo qui magis honorat VtruÌ„ qui mandatis atteÌ„perat an qui resistit Ecclesia in vtroque seruat obedieÌ„tiam vt peccatuÌ„ alliget laxet that is to saie These Nouatians say that they denie penance or power to remitte sinnes in earth in respect of the maintenance of suche honour as is due to god to whome onelie they will reserue the pardoning of mans sinnes But in deed none doe so much iniury to Gods glorie as those which breake his commaundementes and make a diuision of that charge and commission whiche he geueth For seing our Lord Iesus his own mouth spake these words Receiue ye the holy Ghost whose sinnes you doe forgeue they be forgeueÌ„ and whose sinnes you holde they be holden Who in this case more honoureth God He that obeyeth his commaundement or he that resisteth the same The Church obeyeth in both as wel in binding as in loosing Thus there And a litle after Looke to whom this charge was geuen that person may laufully with Gods good leaue vse the same And therefore the Church may laufully both bind and loose ☞ heresie and her attendants can rightly doe neither This right is only committed to Priests and therefore the Churche rightly chalengeth that authoritie because shee hath lauful Priests and so heresie can not doe because shee hath not the Priestes of God in her cursed congregation Thus said S. Ambrose for the answere of the Nouatians in his daies and so say I now in the Churches behalf against the like affected ennemies of Christes honour which whiles they in face of scripture and Gods word would seeme to defende they are become sworne aduersaries of his honour and open contemners of his coÌ„maundementes and holy ordinance Marke vvel S. Ambrose his reasoÌ„s agaiÌ„st the NouatiaÌ„s to serue for our time S. Ambrose here taketh it for a ground that it is Gods ordinance that Priests should remit sinnes he is bold to cal the contrary doctrine heresie he maketh a principle of this that it neuer dishonoureth God that man should doe that which God geueth him either commaundement or commission to doe in his behalfe he taketh it for a knowen truth that as the Churche of God hath true and laufull Priestes so shee may by them vpon Christes warrant both loose and bind and contrariwise that heresie may wel enough geue ouer that right of remissioÌ„ of sinnes because shee hath lightly no lauful Priests by whom shee may practise the same And surely it is a merueilouse force of truth or rather the might
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
that kept vnlaufully his fathers wife the which being knowen to their Apostle S. Paule who then was absent from them being accoÌ„ted of him as in deede it was an exceding greuous facte and notorious he gaue in charge to the Church of Corinth to take the person that had so offended as excoÌ„municated that is to say to be seperated from the sacrameÌ„ts the seruice the common felowship of Sainctes But see with what a maiesty might of operatioÌ„ with what force of woordes and authority of his calling with what a straunge kinde of punishment Christes officer here correcteth the offender Thus runneth his determinate sentence on the offender that al the worlde may take heede and wonder at the Churches autority and contemne the vaine voices of theÌ„ that doo restrain the power of Gods ministers only to the preaching of the Gospell The form of excommunication and binding offenders vsed by S. Paule I being absent in bodie but present in spirite haue alreadie giuen iudgemeÌ„t as well as if I were present that the person that hathe thus wickedlie wrought should be deliuered vppe to Sathan in the vertue of oure Lorde Christ Iesus you there being gathered with my spirite in the name of oure said Lord Iesus aÌ„d al this for the vexation of his flesh that his soule may be safe in the day of our Lord Iesê° Christ This in effecte is the Apostles sentence on that Incestous person wherby he was temporally tormented by the force of S. Paules power of binding sinners giuen by Christ and exercised no otherwise as you may see but in Christes vertue and holy name Where it may be noted for a straunge efficacy of mans woorde that the diuel him selfe should be therby appointed to tormeÌ„t a sinners body not as he would but as far as the diuine Magistrat shal limite him Diabolus enim quia ad hoc paratus est vt auersos a Deo accipiat in potestateÌ„ audita sententia corripit eos The diuell saith S. Ambrose who is alwayes ready to take them to his power In 1. Cap. 1. ad Tim. that ar turned froÌ„ God streight as sone as he heareth the sentence pronounced vpoÌ„ sinners he doth afflict aÌ„d correct theÌ„ As it may also appere by our Sauiors woords in the Gospel Lucae 13. of a womam yâ— had spiritum infirmitatis the spirite of infirmity whoÌ„ that diuel had xviij yeares together faste bound in sicknes for her sins to whom also Christ gaue a pardoÌ„ by impositioÌ„ of his holy hands Wher we may haue an other example of his mercy in loosing the teÌ„poral band punishment appointed for sinne But let vs turne to S. Pauls patieÌ„t whoÌ„ we lefte by the key of the Apostles iurisdiction so fast locked bound for his wickednes let vs coÌ„sider whether by the same iurisdictioÌ„ he may not receiue pardoÌ„ be loosed by wich he was bouÌ„d punished before Yea let vs not doubt but it stoode in Paules pleasure to pardoÌ„ the man soner or later as he thought most coÌ„uenieÌ„t for the Churches edifiyng the parties profit therfore might haue tyed him for tweÌ„ty yeares together either in SathaÌ„s boÌ„des or other eÌ„ioyned penaunce or coÌ„trary if he had thought expedieÌ„t might haue loosed him within one houre so haue giuen him so many dayes of pardoÌ„ as he list meant to recoÌ„pence by Christes satisfaction and the communion of Sainctes in which the lackes of certaine may be supplied by the abundance of others S. Paule gaue pardon 2. Cor. 2. Thus then S. Paule meaning to pardon the penitent giueth the Church of Corinth to vnderstande his pleasure touching the said sinner that there stoode in the bandes of penaunce vpon his former sentence Let this rebuke and checke giuen him of many be enough And now rather it were expedieÌ„t that you did forgiue him and comforte him least perhaps he be drowned aÌ„d ouerwhelmd with excessiue sorow Therfor I pray you renew aÌ„d coÌ„firme your loue towardes him againe I moue you in this matter to proue whether you be obedient in al things And where you pardoÌ„ there doo I forgiue also In deed as for me wheÌ„ I pardon it is for your sakes and in the person of Christ that we be not circumuented of the diuel whose meaning in suche matters I wel vnderstande Thus yow see did that Apostle punish thus did he remit again Hauing the moderatioÌ„ of the Churches discipline in his haÌ„des so far as his iurisdictioÌ„ did exteÌ„d amoÌ„gest Christs people whose obedieÌ„ce in all suche matters he claimed as you may perceiue by his owne woords not yet without great respect coÌ„sideratioÌ„ of the offenders case especial care of the Churches edifying Cap. 65. Enchir. For ful truly S. Augustin said In actione autem poenitentiae vbi tale crimen commissum est vt is qui coÌ„misit a Christi etiaÌ„ corpore separetur non tam consideranda est mensura temporis quà m doloris In the dooing of penauÌ„ce wher the sinne is such that it deserueth excoÌ„munication ther is not so much respect to be had of the time as of his sorowfulnes that coÌ„mitted the facte That the Churche of God meaneth not to make al men partaker of her PardoÌ„s which would seme to be relieued therby but suche onely as be of fit disposition therefore and how they ought to be qualified that must be partakers thereof The tenth Chapter IT is here necessarie therfore that we should aduertise all meÌ„ that the Popes Bishops of holye Churche thoughe they haue not only by Christes expresse woorde but also by the warraunt of the Apostles Pardons are not al vvays beneficiall no more theÌ„ the sacrameÌ„ts theÌ„selues and practise of their predecessours authoritie to binde and loose yet euery of their Pardons or releasing of penaunce not alwaies to be beneficiall to euery one that shall claime benefite thereby either in the world present or the nexte For the holy sacramentes them selues doe not at all times atteine to that effecte in man for which they were instituted by Christ through the vnworthines of the partie that shoulde receiue them Therefore to make the Pardon 's beneficiall as there must be good consideration and respect in the giuer so the receiuer must by especiall loue zele and deuotion be made fit and apte to be partaker of so singular a treasure The giuer of the Pardons because he is a man may haue sinister respect to the parties person whom he seeketh to pleasure either for kinred for frendship for feare for ritches for honoure suche like and they which required theÌ„ may for slouthfullnes because they list not doo penaunce for their sinnes or for delicatenesse whiles they refuse to absteine from thinges that be pleasaunt for recompense of their pleasures paste in these and suche other cases some Popes may giue by the abuse of their Keies and authoritie or by errour proceding on false suggestion a pardoÌ„ as the penitent
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
can be no default who was well able to geue and in deede did giue the holie Ghost In the holie Ghoste there can be no lette nor lacke whose power is infinite and his verie propriety to remitte sinnes Al things then standing on so safe and sure groundes the giuer the gift and the receiuer competent and fullie answerable eche to other on euery side let the disconteÌ„ted ioyne in argument let him alledge why the Priest so authorised by Christe and so assured of the holie Ghost may not either pardon or geue penance Neuer man auouched that he exercised the high actioÌ„ vpoÌ„ his own authoritie but that he may not as a minister and seruaunt practise it vppon the warrant of Christ present power of the holy Ghost that no faithful person can affirm nor any reasonable man stand in Some holy writers vpon this text of S. Iohn in which the order of Christes authorishing his Apostles for the remissioÌ„ of sinnes is described do dispute of the differeÌ„ce of geuing the holy ghost then to his Disciples afterwarde on whitsonday some note the external ceremonie that our Maister vsed when he gaue them the holy Spirite whiche was by breathing on them that suche outwarde actions might bothe be an euidence to them of that excellent gift which they inwardlie then receued Grace ioined to external elements aÌ„d vvhy and should further be an euerlasting instruction to the Church that Gods grace gifts be ofteÌ„ ioyned to external elemeÌ„ts for the solace of our nature that deliteth to haue our outward man schooled as well as the inward man nourished These and many things moe be of profitable remembrance and consideratioÌ„ but not so much to our purpose Therfore let vs see whether the iudgement of the holy Fathers do not wholy help our present cause by prouing the Priests ministerie through the holy Ghostes authoritie that our declaration staÌ„ding on the plaine wordes of scripture with their vndoubted sense may obtein inuincible force against the aduersaries and woorthy credite of the true beleuers Hovv Priestes being but men mâ—ie remitte sinnes coÌ„mitted agaiÌ„st God We wil make our entrance first with S. Cyril who debating with himselfe vpon the incomparable authoritie and power geuen to the Apostles for remission of sinnes standeth first as in contention with him self and with Christes wordes how it may be that they being but meÌ„ shuld forgeue the sinnes of our soules being sure of this that it is the proprety only of the true and liuing God to assoile vs of our sinnes against whom only al sinnes be proprely committed And therefore being not of stomake as men be now a daies to deny that which Christes wordes so plainly doe import he made answere that the Apostles were in deed deified made as you would say partakers of Gods nature to woorke Gods own office in the world Cap. 5â— lib 12. In Ioan. interpre TrapezuÌ„ Qua igitur ratione saith he diuinae naturae dignitatem ac potestatem discipulis suis saluator largitus est Quia certè absurdum non est pecâ—ata remitti posse ab illis qui spiritum Sanctum in seipsis habeant Nam cùm ipsi remmittunt aut detinent spiritus qui habitat in eis remittit detinet By what meanes did our Sauiour giue vnto the Apostles the preheminence power of Gods own nature Surely because it agreeth very well that they should remit mans sinnes that haue in them selues the holy Ghost For when they assoyle or reteine sinnes it is the holy Spirit that dwelleth in them whiche by their ministerie doth remitte or reteine sinnes Thus he I marueil not nowe Lib. 6. cont Iul. why this same Father termeth the Apostles somtimes Protectores curatores animaruÌ„ corporuÌ„ Titles geuen to priesthod the protectours and curers both of bodies and soules it is not straÌ„ge why S. Ambrose should cal the whole order of priesthod OrdineÌ„ deificuÌ„ De Sacerdot Neither that he should terme officiuÌ„ Sacerdotis munus spiritus Sancti The Priestes office to be the function of the holy Ghost No I doe not wonder at some of our forefathers that in the admiration of Gods Maiestie which they saw to be so present in the execution of so high an office they did simplie and plainlie terme the principall Pastours of the Churche halfe Gods and not mere men not hauing respect to their persons whiche be compassed with in firmities as other the sinfull sort of people in the worlde be but casting eye vpwarde to the holie and excellent functions whiche they practised by the spirite of God which dwelleth in them and deifieth their persoÌ„s to make them of habilitie to exercise the works of God But S. Ambrose helpeth our matter with a long discourse al I wil not now report for the present purpose thus he saith disputing against the NouatiaÌ„s for the assertioÌ„ of priestlie dignity inassoyling our sinnes Qui SpirituÌ„ sanctuÌ„ accipit sol uëdi pecâ—aâ—a potestateÌ„ et ligandi accipit Cap. 2. li. 1 De Poen sic eniÌ„ scriptuÌ„ est Accipite Spiritum sanctuÌ„ quoruÌ„ remiseritis peccata remittuÌ„tur eis quoruÌ„ retinueritis reteÌ„ta sunt Ergo ê™ soluere peccatuÌ„ non potest non habet SpirituÌ„ sanctuÌ„ Munus spiritus sancti est officium sacerdotis ius autem spiritus sancti in soluendis ligandisque criminibus est He that receiueth the holy Ghoste hâ—â— meaning is in the taking of orders receiueth therewith the power to bind loose For so is it writen Receiue you the holy Ghost whose sinnes you do forgeue they are forgeueÌ„ them whose sinnes you do reteine they are reteined Therefore they which can not forgeue meÌ„s offeÌ„ces thei haue not the holy ghost that is to say thei haue not the gift of the holy ghost which is geueÌ„ to the officers for th executioÌ„ of their functioÌ„ in Christes behalfe for the gift of the holy Ghost is the office of the Priest the proper right of remission of sinnes staÌ„deth in the holy Ghost Thus wrote S. Ambrose against the heretikes of his time both toucheth and ouercoÌ„meth all the falshode of our daies against the ministerie of man which so ioyneth with Gods Spirit in al these diuine functions that it can not without blasphemie and special contempt of God be contemned Contra Pelagianos Manichaeos Donatistas passim But I remember S. Augustine the Churches great Capitaine against her aduersaries of those daies did euer in disputation against the Pelagians and other like ennemies of faith make the greatest accompt of victorie and their ouerthrow when they were driuen to denie that which euer before had bene not onlie acknowledged of al men for truth but also had ben vsed as a grauÌ„ted truth ground and principle for the notable euidence thereof to the impugning of other falsehodes For there can be no doubt but that whiche our holy Fathers did vse without controling and contradiction euen