In the meane tyme arme thy selfe agaynste falshode wyth this approued and certen truth that not onely God by his passing prerogatiue maye forgiue sinnes but that he hath so souerainglye anoynted Christ our highe prieste and head that as he is man and occupieth the sayde functions in earth he maye remitte by the vertue of the holy Ghost oure offenses also Lette the prowde cogitations of men here attend that so highlie doe disdayne the ministery of mortall men in the remission of their sinnes lett theÌ„ controlle the wonderfull wisdome of God which would no otherwise salue the pityfull sores of our soules but by the seruile fourme of our owne nature ioyned merueilously in one person to the woorde and eternall Sonne of God the Father let them reprehende the vnsearchable secrete counsel of the holy Trinitie which beinge of power infinite to woorke their will in all creatures yet wolde not repayr the worlde nor remitte our sinnes any otherwise but by the seruice of the Sonne of man lette them mislike that flesh bloud and the soule of our blessed Sauiour beinge all creatures should ioyne wyth the onely almightie creatour of all thinges in the remission of our offences lette the presumptuose thus doe and lette vs humbly reuerence Goddes ordinance and gloryfie him in his Sonnes high calling in our kinde through whose singular prerogatiue we shall vndoubtedly finde excedinge power to the geuen to his body and brethren in earth to his moste deare spouse the Church Here it is declared by scripture that the same power of remittinge sinnes which God the father by coÌ„mission gaue vnto his soÌ„ne as he was maÌ„ was also by Christ bestowed on the Apostles after his resurrection The second Chapter IN what high reputation man hath euer bene wyth God his maker it is not miâ— purpose now to treat of neyther will I make anie tediouse talke though it be somwhat more neare the matter howe his estimation is encreased by the honourable and moste merueylous matchinge of Gods onely euerlasting SoÌ„ne wyth our nature and kinde wheerof whosoeuer hath any woorthy coÌ„sideration he shall nothing wonder I warraÌ„t him at the soueraingtye of such as be placed in the seate of iudgment and gouernement for the rule of that common welth whereof Christ is the head These thinges though they be well woorthie our labour and deepe remembrance and not very farre from our matter yet so wil I charge my selfe wyth continuance in my cause that I wil onely seeke out the dignitie of priesthood touchinge the right that the order claimeth in remission and reteining of mannes sinnes In al which cause I take this a grounde that our Maysters messenger stoode vpon when his disciples grudged that Christe had his folowers and practised Baptisme no lesse theÌ„ him selfe did which is That no maÌ„ can rightlie receyue any thinge that is not geueÌ„ him from aboue Iohan. 3. Therfore if it may be sufficiently declared that the order holdeth by good warrant this their preheminence of pardoninge or punishinge the peoples offences that by commission from him who wythout all controuersie is the Heade of the Church then the matter is good in it selfe and the contrarie must learne to leaue their contentions reasoninge and vniuste contempt of that order which is honoured by power and prerogatiue proceding from Christ Iesus And of two or three places in holy scripture perteininge to this purpose that shal be firste proposed which wyth moste force dryueth downe falsehood and moste properly perteynethe to the pithe and principall state of the cause whiche we haue in hande Thus then we finde of Christes wordes will and behauioure concerninge the commission graunted out to his holy Apostles for the remission and punishment of our sinnes in the xx chapiter of the gospell of S. I. where the Euangeliste thus reporteth Cap. 20. that Christe after his glorious resurrection came into a secret chamber where his disciples were togeother the doer beinge shutte for feare of the Iewes and there after he had geuen them as his custome was his peace blessinge and shewed him selfe to their infinite comforâ— yeâ—he was perfectly rysen agayn in the same body that so lately was buried he then streight afterwarde to make woorthye entrance to so highe a purpose gaue them his peace agayne in manner of a solemne benediction and there with sayd Sicut misit me parer ego mitto vos Euen as the Father hath sent me so I doe send you And when he had so spoken he breathed on them and sayd Accipite spiritum sanctum quorum remiserit is peccata remittuntur eis quorum retinueritis retenta sunt Receyne yow the holy ghoste whose sinnes soeuer yow shall forgiue they are forgiuen them and whose sinnes youe shall retein they be reteyned This is the place lo in which the iudgement and rule of our soules wyth all authoritie in correcting our sinnes in moste expresse and effectual termes and in moste ample maner is geuen to the Apostles and their successours Christe him selfe dooth communicate vnto them the iurisdiction that he receiued of his Father he giueth them in a solemne ceremonie the same spirite of God by which in earth him selfe did remitte sinnes he maketh them an assured promise that whatsoeuer they pardoned or corrected in mans life the same shoulde stande in force before God What dignitie could euer be giuen more in what termes more plaine by what order more honourable for surely if either Christ could remitte sinnes as we haue at large proued that he could by the commission sending of his Father or if the holie spirite of God maye remitte sinnes or if Christes woorde may procure man any power to remitte sinnes then vndoubtedly may the Apostles remitte sinnes For they haue the expresse warrant of them all Much sayd Paule 2. Cor. 5. wheÌ„ he affirmed in the Apostles name and person of al Priestes Quòd Deus erat in Christo mundum reconcilians sibi posuit in nobis verbum reconciliationis Pro Christo ergo legatione fungimur That God was in Christ reconciling the worlde to him selfe and hath putte in vs the woord of reconcilement therfore our callinge is to serue as in Embasie in Christes own stead These wordes be of great weight excedingly set forth the vocation of the spiritual gouernours as of those that hold by the warrant of Goddes sending and thereby occupie Christes owne rowme Mary the place for all that apperteineth to their calling generallie as wel to preach as otherwise to guide the people of God in the behalfe of their Maister to whome we all be subiect but this present texte wherevpon we nowe treate doth properlie concerne the commission geuen to the Apostles for the sacrament of penaunce and remission of sinnes For it doth in most cleare and vndoured sense geue to them the like right in that case that Christ him selfe had by the sending of God the Father that is to saie the very same
authoritie that he had in respecte of his mediation and manhood Aequalem paâ—ri filium nouâ—mus saith S. Augustin sed hic verba mediatoris agnoâ—cimus Super 〈◊〉 locuÌ„ medium quippe se ostendiâ— dicendo ille me ego vos we knowe the Sonne to be aequall with the Father but heere we must acknowledge the woordes of a mediatour For he shewed him selfe to be as a meane when he said He sent me and I send you In Ioannem c. 20 That is to saie as Theophilacte expoundeth it Take vppon you mie worke and function and doo it with confidence For as my Father did send me so I send you againe and I will be with you to the end of the world And excellently well to our purpose wrote the holie Father Cyrill as well for the dignitie of the Apostolike vocation as for the charge of their honourable legacie Supeâ— 20 Cap. Ioannis in these woordes Ad gloriosum Apostolatum Dominus noster Iesus Christus Discipulos suos vocauit qui commotum orbem firmarunt sustentacula eius facti vnde per Psalmistam de terra de Apostolis dicit quia ego firmaui columnas eius columnae enim robuâ— veritatis discipuli sunt quos ita dicit se mittere sicut à patre ipse missus est vt Apostolatus dignitateÌ„ osteÌ„deret magnitudinem potestatis eorum aperiret These wordes and the residue folowinge concerninge the same purpose goe thus in engishe Our lord and maister Christ Iesus promoted his disciples to a glorious Apostleship who being made the proppes and stayes of al the earth haue established the wauering worlde where vpon the Psalmist saieth thus of the earth and the Apostles I haue surelie and firmely set the pillers thereof For the Disciples no doubt be the verie pillers strength and staie of trueth whom Christ saith that he doth send euen as his father did send him that thereby he might declare to the worlde as wel the dignitie of their Apostleship as open to all men the excellencie and the might of theire power and no lesse signifie vnto them what way they had to take in al theire life studies For if they be so sent as Christe him selfe was sent of the Father it is requisite to Consider for what worke purpose the Father euerlasting sent his SoÌ„ne in fleshe to the worlde And that him selfe eies where declareth saynge Math. â— NoÌ„ veni vocare iustos sed peccatores ad poeniteÌ„tiaÌ„ I came not to call the iuste Ioan. 3. but sinners to repentaÌ„ce in another place it is said God sent not his Sonne into the worlde to iudge the worlde but that the worlde should be saued by him all these thinges other he touched briefly in these few wordes Sicut misit me pater et ego mitâ—o vos vt hinc intelligaÌ„t vo aÌ„dos esse peccatores ad poenitentiam curandos corpore simul spiritu malè habentes Like as mie Father sent me so I send you that they might hereby vnderstand that sinners shoulde be called to repentance and be healed both in body and soule Thus farre spake S. Cyril of the excelleÌ„t calling of the disciples and of the cause of their large commission not restricted by any straighter termes then Christes owne commission was which he receiued from his euerlasting Father And trulie it was the singular prouidence of God that before the graunt of the gouernement of mens soules to his Disciples being but mortall men mention shoulde be made of his owne right therein that the wicked shoulde neuer haue face to disgrace the authoritie of them that dependeth so fully of the soueraigne callinge and commission of goddes owne Sonne This high wisdome was practised also to the vtter confusion of the wicked and wilfull persons at theire callinge to the office of preachinge and baptising The which function least anie contemptuous person shoulde in such base men disdayne Christ alleadgeth his owne power and preheminence to which the dignitie of priesthood is so neere Matt. 28. and so euerlastingly ioyned that euerie dishonour and neglecting of the one is greate derogaâ—ion to the other and therfore he saieth Omnis potestas data est mihi in coelo in terra All power in heauen and in earth is giuen to my handes Therfore goe you forwarde and teach all nations baptisinge them in the name of the Father and of the Sonne and of the holy Ghoste Thus before the institution of sacramentes Serm. de baptis Christ whereof God him selfe must onelie be the authour as saith S. Cyprian Christe voutchsafed for the quiet and instruction of the worlde to declare his authoritie and prerogatiue that all men might farther vnderstaÌ„d thereby that the ministerie and excellent function in the vse of the same did orderlye procede of that authorititie and supreame power that Christ hath receiued ouer all man kinde And this sequele of Christes reason hath merueilous efficacie and force if we well consider thereof All power is geuen to me both in heauen earth therefore goe you and preache and baptise and remitte sinnes If a man woulde aske the priest or Apostle how he dare be so bolde to exercise any of these highe functions he might vpon Christes woorde be so bold to make him this awnswer Mary sir I baptise because all power is giuen to Christe I preach because al power is Christes I remitte sinnes because al power was gyuen to Christ For in my ministerie he practyseth dayly all these functions in his power I am become the lawfull woorker of all these actions that are so proper to Christ him selfe Super tract 4 5. 6. Therfore it was Christ saith S. Augustin that baptised and had moe Disciples then Iohn and yet Christe baptised not but his Disciples onely So say you to all contemners of Goddes ordinance it is Christe that pardoneth and enioyneth penance for mans sinnes and yet the doth it not him selfe as in his owne person but Christe doeth yt daily by the power which he established after his resurrection and which continueth for euer in the highe ministerie and seruice of the Churche Thus I say doth he remitte sines Act. 5â— Hunc principem Saluatorem exaltauit dextra sua ad danâ—am poenitentiam Israeli remissionem peccatorum This oure prince and Sauiour hath God exalted with his right hand to giue penaunce and remission to Israell of al their sinnes This power hath oure highe priest deserued for his obedience and therefore as he receyued it so he hath left it in his Church his own holy wordes doe protest the same For vpoÌ„ his power and sendinge which he did receiue of his Father all the priestes doe euerlastinglie holde the right of all holy fâ—nctioÌ„s which elles but by Christes own commission and sending they could neuer nor neuer durste haue practised so long And whosoeuer seeth not how the power iurisdictioÌ„ of so excellent actions passeth from
Churche hath an other kind of remission whiche Epiphanius calleth poenitentiam post poenitentiam But of these two more shal be said anon After this sorte Lib. 4. de Sap. ca. 30 doth Lactantius ascribe to the true Churche confession penance and profitable healing of our wounds and suche sores as be founde in our soules By al which euery man may conceiue casely that this honour and commission of priesthod for the remissioÌ„ of our sinnes did not decay with the Apostles appointed by Christe nor shal cease till Christes coÌ„ming to iudge the worlde But he that listeth to see in what office and by whom she holdeth this singular honour of remission of sinnes he shal find not onelie the Apostles who were called by Christ but al other Bishoppes also that succeede them in the Churche to be her ministers herein Gregorius wherof let him read the xxvj Homelie of S. Gregorie perteininge almoste wholy to that purpose I will repeat a few wordes onely out of it committing the rest to the diligence of the Reader Libet intueri saith he illi Discipuli ad tanta ouer a humilitatis vocati ad quantuÌ„ culmen gloriae sint perducti Ecce non solùm de semetipsis securi fiunt sed etiam alienae obligationis relaxationis potestatem accipiunt principatumque superni iudicij sortiuntur vt vice Dei quibusdam peccata retineant quibusdam relaxent Ecce qui districtum iudicium Dei metuunt animarum iudices siunt et alios damnant vel liberant qui semet ipsos damnari metuebant Horum profecto nunc in Ecclesia Dei Episcopi locum tenent ligandi atque soluendi authoritatem sumunt Grandis honor sed graue pondus est istud honoris It is my meaning nowe to beholde to what marueilouse honour the Disciples of Christe be exalted whiche before were called in their base state to great burden and troubles For nowe they be not onelie in assurance of their owne state but they haue obteined power of binding and releasing other and the verie soueraigntie of heauenlie iudgemente that in Goddes owne steede they may some mans sinnes release and other offences reteine Loe those that once feared the straict sentence of Goddes owne iudgemente are made the iudges of other mens soules to coÌ„demne or deliuer where they list Bishops are in the roomes of the Apostles that before doubted of them selues And nowe truâ—lie in these mens roomes are the Bishoppes of Goddes Church and receiue the authoritie of binding and loosing and their owne state of regimente High surely is their Chair but greater is their charge S. Gregorie said so farre But Sainct Augustine shall make vppe this matter with woordes of suche weight that I trust euerie man shall see the trueth and almost feele the grossenesse of falsehoode thereby He writeth thus vppon this verse of the Psalme Eructauit Psal 44. The Catholike Churche hath continual successioÌ„ in lauful ministerie whiche is the xliiij in number with him Pro patribus â—uis nati sunt tibi filij constitues eos Principes super omnem terram In place of thy Parentes thou hast children born thee them thou mayest make the Princes of the vvhole earth The Apostles did begette thee they were sente them selues they preached in their owne persons and finallie they were thy Fathers But could they alwayes corporally abide here And though one of them saied Phil. 1. I would gladly be dissolued and be with Christ yet for your sake I couÌ„ted it more necessarie to tarie in flesh Thus he said But how long coulde his life last He might not remaine til this daie muche lesse for the time to come What then is the Church desolate after the departure of her parents God forbid In steed of thy parentes thou hast sonnes saith the text What is that to say Marie the Apostles sent by Christ are as Fathers and for them God hath raised vp childern or sonnes which be the holy Bishops of the world For at this day the Bishoppes that be throughout al Christendome how rose thei to that roome The Church calleth them Fathers and yet shee did begette them and shee placed them in the roome of their Fathers Non ergo te putes desertam quia non vides Petrum quòd non vides Paulum quòd non vides illos per quos nata es de prole tua tibi creuit paeternitas pro patribus tuis nati sunt tibi filij constitues eos principes super omnem terram Doe not therfore thinke thy selfe desolate because thou seest not Peter because thou hast not Paul ☜ because thou hast them not nowe present by whome thou wast borne of thy owne issue Fatherhode is growen to thee and for thy Fathers thou hast brought foorth sonnes them shalt thou make the rulers ouer al the earth Thus muche out of S. Augustine By whom you may perceiue the great prouidence of God that euerlastingly vpholdeth the ordinance of his Sonne Christ Iesus as wel now by the children borne from time to time in the Churches lappe as bâ—fore in the spring of our faith by the Apostles sent and appointed in person by Christ him selfe And here you must note Note that not only Bishops who succeede the Apostles in al kind of power and regiment but also all other inferiour Priestes to be compted with them as successours in ministring diuerse sacramentes as baptisme penance the reuerend SacrameÌ„t of the Aultar and suche like but looke what power either Apostle or Bishop hath in remission of sinnes in consecrating Christes body in baptising the same hath the whole order of holy priesthod by the right of their order may practise the same vpoÌ„ such as be subiect vnto them in al cases not exempted for reasonable causes by such as haue further iurisdictioÌ„ ouer the people Whereof I will not now talk particularly the lerned of the order know the limits of their charge coÌ„mission better then I caÌ„ instruct theÌ„ the simpler sort must seek for knowledge of their duty by the holy Canons of CouÌ„cels decrees of Bishops made for that purpose I can not now staÌ„d theron meaning at this present only to defend the holy Order chaleÌ„ge for it such right as the scripture and Christes own word geueth which in this coÌ„tempt of vertue and religioÌ„ is most necessary for al men to consider Therfore vpon our large discours for this last point I now deducte the particulars to this summe which may staÌ„d for a certaine mark as wel for the good to discern the truth as for the Aduersaries to shoote at whiles they liue Al power euery iurisdiction or right of Christes church remaineth as amply in as ful force streÌ„gth at this day shal til the worlds end so continue as they were by Christ grauÌ„ted first in the persoÌ„s of the Apostles or other instituted But the power of remissioÌ„ of sinnes was geueÌ„ proprely in expresse termes to the
more excellent office standeth vpon vnfaythfulnes mistrust of Gods promisse loue of sinne liking of libertie lothsommes of truth and vnmyndfulnes of saluation In which case though neyther the heauens yeld fier for ther present punishment nor the earth open for theyr spedie passage to eternal payne yet the perpetuall fight whiche they kepe agaynst Gods ordinance there disordered life and disobedience there darknesse of vnderstanding in such light of approued trueth and the continuall course of the Church whiche in marueylouse myserie they doo willingly susteyn doth me thinke fully resemble the lamentable state of the damned and forsakeÌ„ sorte and therefore beinge yet a lyue in good lykinge and lybertie I feare they wyttingly willullie perishe And yet I am not so voyd of al hope of their recouery that I would refuse to conferre wyth them touching that authoritie of remissioÌ„ of sinnes or other preheminence which the Priestes of Christes Church doo clayme and they so earnestlie controll Though the rather I would doo it for the helpe of the more huÌ„ble sorte which in these dayes of disobedience be rather dryuen out of the way by force of the common teÌ„pest then by malice or misbehauiour towardes the ministerie whom in Christes name I must aduertise to coÌ„sider carefully in what doubt and daunger they and all ther dearest doo stande in this pitifull vacation and long lacke of the practise of priesthoode for the remission of their sinnes other nedeful succour of ther soules For if Christ CoÌ„tempt of mans ministeri for remission of synnes bringeth daÌ„natioÌ„ by whose bloud we obteyne pardon of our offences haue by his ordinance made man the minister of our recoÌ„ciliation to God the bestower of his mercy in remission of sinnes then doubtlesse who so euer neglecteth to walke the knowen waye of saluation and refuseth the ordinarie meanes of mercye whiche Christe meaneth to be applied to oure vse none otherwise but by the office of mortall men he lyueth in sinne perpetually he dieth in sinne wythout hope of recouerie for sinne wythout doubt shall perish euerlastingly Therefore the matter of so great importance standing on so doubtfull termes it were no wisdome to sleepe so soundly in suche present peril nor to continue wythout care and singular respect of most dredful state In which if we passe our dayes wthout hope or possibilitie of Goddes mercie by cause we refuse mans ministery then all our life and studies all our paynes or pleasures all our woorkes and wayes do nothinge ells but driue vs in disobedience to extreme death and desperation I make the more matter hereof for that not onely such as be ledde into folye and falshode by the perswasioÌ„ of some to whose teachinge and lykinge they haue vnaduisedly addicted them selues but also diuerse euen of the faythfull that be not fallen thankes be geauen to God so farre as to contemne the Churche and Christes appoynted ordinance are not yet so touched as in such case of extreme miserie Christen men should be Heresy â—nfecteth daungerously eueÌ„ vvher she Killeth not For heresie is such a creeping and contagiouse canker that albeit she vtterlie through mercy and Goddes grace kill not all yet she dulleth the conscience dryeth vppe the zeale and enfecteth the mindes of most The lyke lacke of Christian comforte hath bene often ells amongest the people in suche stormes of the Churche but so lytle care and consideration thereof I doo not lightly remember In the persecution of the Vandalles and Arian Gothes in Affrike the people of God were seuered from they re pastours and thereby wanted succoure of their soules as we nowe doo but therof they conceiued such greif heauines that it is surely lamentable to remember Li. 2. de persecut Vandal The story is recorded by Victor the woordes of the sorowfull people vttered in the waies as their holy Bishopes did passe towardes theire banishment be reported thus A meruailous preasse of faithful people that the highe wayes coulde not receiue came downe the hills with tapers in their handes and laid their deare children at the Martyrs feet so they termed the witnesses of Goddes truth then and pitifully complayned thus The sorovve of the Christian people for their Bishopes bannishment Alas too whom doo you leaue vs so desolate whiles your selfes goe to the croune of martyrdome who shal nowe baptise these poore babes in the fountes of liuely water who shall loose vs tied in the bandes of our offencâ—es by pardon and reconciliation who shal prescribe to vs the due of penaunce for our sins past For to you it was surely said what so euer you loose in earth it shal likewise be loosed in heauen Such you see was the carefulnes of the people thaÌ„ in that litle lack of so necessary a thing where now in so long desolatioÌ„ of most holy thinges and our greatest comfort fewe there be that take any greif of so much miserie at al and that hartely lament the case almost none If we assuredly beleeued as it is surely true that al whiâ—h passe this present life in the boÌ„ds of mortal sin should euerlastingly perishe without al hope of mercy and theÌ„ to be vndoubtedly bound in theire offences whom the priestes of the holy Church had not loosed in this life excepting only the case of extrem necessity where by no means possible mans ministery can be obteined then truly besides the feare of our owne dangerous state our hartes would bleed for pity compassion of so many that depart this present world in the det of eternal damnation not only of our ChristiaÌ„ brethreÌ„ commonly but of our deerest and best beloued peculiarly It is not my timerous conscience nor scrupulous cogitation that rayseth this feare but it is the graue sentence of Goddes ordinance it is S. Augustines owne iudgemeÌ„t that moueth me of pitie to moue of duetie to admonish my brethreÌ„ friendes of a thing that perteineth to them all so neare S. Augustin coÌ„ceiuing the manifold miseries of the ChristiaÌ„ people in thabsence of their true Pastours in times of persecutioÌ„ doth liuely set furth the godly endeuors of faithful folks in these words Doe we not coÌ„sider wheÌ„ the matter is brought to such aÌ„ extreme ishue wher it can not be by flight auoyded what a woÌ„derful cuÌ„curse of christiaÌ„ meÌ„ of euery kind state age is vnto the Church wher som cry out for baptim some for recoÌ„ciliatioÌ„ or absolutioÌ„ for so I interprete ipsius poenitentiae actioneÌ„ which also may meane a request to haue penaÌ„ce apointed of the priest and al generally cal for coÌ„fort coÌ„fession and bestowing of the holy sacrameÌ„ts In which extremitie if ther lack such as should minister these thinges vnto theÌ„ QuantuÌ„ exitiuÌ„ sequetur eos ê™ de isto seculo vel noÌ„ regenerati exeuÌ„t vel ligati quaÌ„tus estetiaÌ„ luctus fideliuÌ„ suoruÌ„ ê™ eos secuÌ„ in vitae aeternae requie noÌ„ habebuÌ„t What vtter destructioÌ„ shall
to the same ende and purpose I haue hithertoo declared at large Now the third part of the place before alleadged out of S. Iohns Gospel concerneth the woordes of Christes promesse and warrant made vnto his Apostles out of which playn woordes distinctly vttered we must see what force may be further added vnto our Cacholike assertioÌ„ for the priestes autoritie to remitte reteine sinnes And surely if none of the former woordes of CoÌ„missioÌ„ nor any other meane or mentioÌ„ had ben made of the holy Ghostes assistaunce herein these onely woords vpon the credite that al faithful men owe to Christ had ben sufficient to haue assured the world of the autoritie of priesthod and of the whole cause that now is called in controuersie For what caÌ„ be said either of God or man more properly or more playnly then this whose sinnes you shal forgiue they be forgiueÌ„ Ioan. 20. whose sinnes you shal reteine they be reteined I must needes here complayne of these vnfaithful and vnhappy tymes that in the continual lothsom bragges of the scripture Scripture maliciously peruerted in the vvoordes of sacraments and Goddes woorde in perpetual tossing and tumbling of the bokes of the Bible in endlesse contentioÌ„ and disputation of most high mysteries in them conteined haue yet wholy peruerted the cleerest and only vndoubted meaning of suche places specially as most touch the verie life and saluation of al man kinde which be of al other thinges in termes of scripture moste open and euident ful foolishly vnlernedly haue both the simple sorte handled Goddes woorde as in suche grosse ignorance of all thinges they needes must and their new procured maisters also in not muche more knowledge and farre paâ—ssing pride can not otherwise doe but whilest they playe them selues in thinges of smaller importance they are to be laughed at rather then lamented but if the Diuel driue them farder as he lightly doth where he so quietly possesseth and cause them to dallye and delude the places of scripture that principallie concerne the state and saluation of vs al there we must with al force resiste leaste we leefe the fruyte and good of oure Christianitie What can be of higher importaÌ„ce in the worlde or touche our soules and saluation so nere as the holie sacramentes of Christes Church by which grace and mercie throughe Goddes appoyntment be procured and yet these blessed fountaynes especially eueÌ„ these waters springing euerlastingly to oure life and comfort haue these men moste infected In the institution of Sacramentes Christes woordes were euer playne without coloure or figure as woordes that woorke with singular efficacie grace and vertue and therwith giue to the ministers iust authoritie for the executioÌ„ of Christes meaning which could not be done in figuratiue speaches and parables without infinite erroure Did God speak parables wheÌ„ he instituted the solemnitie of so many sacrifices in the olde lawe when he signified vnto Moyses and Aaron euerie seueral sorte of beaste or creature with their sexe and kind and al the ceremonie thervnto belonging Exod. 12. Did he speake parables when the sacramente of the lambe was to be instituted Did he speak by figure to Abraham Genes 17. Exod. 35. when he commaunded him to circumcise the male of euerie of his people Did he speake by figure when he instituted the Sabaoth Did he to be brief euer in the olde lawe speake one thing and meane an other when any external worke by the charge of his woord was to be practised for euer amongest the people In common speach in prophecieng in preaching in similitudes in Examples vttered for the declaratioÌ„ of many thinges A necessarie note for to Knovve vvhere the speaches be figuratiue and for grace varietie of talke to styrre vppe mans industrie in searchinge the secretes of trueth there figures of al sortes be vsed but where by external woordes and actioÌ„s force of inward grace must be procured or perpetual vsages in the Church are in outeward signes elements to be instituted or coÌ„missioÌ„ of greate matters graunted or charge of singular weight giuen to seruauntes in absense of their maisters in all such cases playne speaking by Goddes prouidence was euer vsed by al reasoÌ„ must be vsed or elles man falling into errour in the executioÌ„ of his coÌ„mission is sufficiently to be excused because he could not atteine to the meaning of his maisters woordes And yet the wicked of these dayes haue fouÌ„d sucke light in scripture that thâ—y haue made oure Maister Christe to speake one thing meane the contrarie in the verie institutioÌ„ of the Sâ—cramentes and haue founde figures to delude defeat that world of the necessarie fruicte of theÌ„ all Ther were some of olde that droue the mysteries of Christes incarnatioÌ„ speaches that proued his equalitie with his Father in godhead to figuratiue phrases and sought for the defence of their folie the like phrases in other of Christes talke but neuer none were comparable in this kinde to oure newe deuisers For by the face and crake of Goddes woorde they haue brought to passe amongste fooles that no one texte of scripture which perteineth to any of the Sacramentes can haue his meaning and such sense as the verie woorde beareth The B. Sacr. of the Altar and the worlde hath euer taken and coÌ„strued of it The blessed and moste soueraigne sacrament of the aultar instituted in a solemne actioÌ„ in moste careful maner amongest his most secrete seruantes the last almoste of al his woorkes in earth Matt. 26. in moste euident termes with fore charge giuen to the Apostles of the continuance of his euerlasting memorie in the same yet must meane nothing lesse then that which oure Maister made it and must by a thousand figures be wrasted wrythen to what yow list and like so that it be not to importe that which oure Maister said it did and the Church hath euer beleued of the same Baptisme woordes of the like solennitie were vsed for the ordering of the holy vse of Baptyme to be doen as the woorde doth also importe necessariely in the external element of water with certayn moste holy prescribed woordes vnder payne peril of euerlasting perishing to the neglecters therof yet in suche playnesse figures are found out by these pernicious conueiers that neyther water is compted so much necessarie nor the woordes of suche streÌ„gth but that one of these malapert felowes was bold to write Brentius coÌ„tra PetruÌ„ à Solo that it was muche superstition to binde the Church to the same as to the prescribed woordes of arte Magike sorcerie and witchcrafte Of the honourable acte and sacrament of extrem vnctioÌ„ Extream VnctioÌ„ what can be said with more euidence of woordes then is spokeÌ„ of the holy Apostle S. Iames If any man be sicke amoÌ„gest you Cap. 5. let him cal for the priestes of the Church and let them annoynt him with oile and yet so lytle matter these
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
second person in Trinite toke vpon him oure nature by whome the worthines of mankind is much increased more fit then euer before to serue ech other as in the workes that be diuine properly by nature belonging to God him selfe Note wel this An other respecte why we should by externall sacrameÌ„tes mans ministery receiue grace remission of sinnes is the singular respect had by God of oure infirmitie as wel of minde as bodie For the minde requireth in her assured deseruing of damnation some external token by which she may haue good cause to hope of mercie and grace For whâ—â— I know and assure my selfe that original sinne is remitted by Baptisme when I haue once receiued the same then I am in no further doubt of my selfe nor any damnation for that sinne which by the promise of God I haue learned shall be washed awaye therby as by an external instrument in which he conueieth that henefite to my soule if my selfe by indispotion and vnaptnes doo not hinder the assured fruct therof So where after Baptisme mannes life is often defiled by greuous sinnes The coÌ„fort receiued by the sacrament of penaunce and God highly displeased therfore what an infinite treasure is it and how greate a coÌ„forte to haue an assured help therof wrought so by maÌ„s ministery in a visible action that I may knowe sauing for mine owne lacke of conuenieÌ„t disposition my sinnes to be forgiuen and Goddes mercy and fauoure to be obteined againe We may conceiue easly what a passing comforte it was to the parties that hearde sensibly by the outwarde woordes of Christes owne mouthe thy sinnes be forgiuen thee For thoughe the sayd persoÌ„s beleuing in Christ and lameÌ„ting for their sinnes past might haue had some hope of remission by Christ thoughe he had sayed no suche thing vnto them yet he that perceiueth not what comforte of conscience what inwarde ioy of minde what reioising of the spirite they must needes haue that had Christes testimonie and blessing in playne terme for the same purpose he seeth nothing at al. As for my selfe good Christian Reader I am not so free from sinne wo is me therfore nor so voyde of mannes affection but as often I heare in the sacrament of penaunce the priest who to me then is Christ in ful power of pardoning saing the woordes of absolution ouer me me thinke truely I heare the swete voice of Christ saing with authority thy sinnes be forgiueÌ„ thee Wherof no mortall man shal euer forbid me to take hope and singular trust of remission of sinnes with the passing comforte that theron ensueth All these that are without Christes folde seeke not to heare this voice for all their loade of sinne from the heauenly and inteare ioy whereof they be as farre as from the conceiuing of the felicitie to come in heauen it selfe But let them assure them selfes that Christ writeth with his holy finger al their sinnes though to Christ they wil not now confesse them The euels vvich vvyll grovve in vvaâ—t of sacramental penance whiles they refuse the power of remissioÌ„ that he both had hath in earth to the worldes ende without which outwarde solemne acte of penaunce man should either dispaire of Gods mercy and liue in feare intolerable of euerlasting perishing which ofteÌ„ fal to timerous consciences or elles which is now of dayes more common men would lyue in such passing presumptioÌ„ and vayne securitie of heauen that they would neuer till the very last breath of their euel tyme either be sory for sinne or seeke to doo any good worke at al. This time shal testify with me herin and the very diuersitie that is betwen these oure corrupte conditions and the holy studies and endeuours of oure forefathers shall testifie but the dayes that yet are to come muste needes most feele the smarte of it when these that now haue the direction of other mennes steppes shal be gone A greate liklyhod of the lamentable state to come by whom for old discipline wherein they were brought vp some signes remnantes of vertue be continued in the worlde For when they be spent and oure yonkers that neuer heard of the Churches discipline but haue had their ful swinge in sinne with the instruction of a moste wanton doctrine shal be the principall of the people if this diuision so long coÌ„tinue which God forbidde into what termes shal trueth and vertue be then brought Me thinke I see before hand the lamentable state of thinges and in a maner beholde the fructe of our onely faith of this bolde presumption of Goddes mercy of remouing the discipline of penaunce of refusing the onelie ordinaunce of God for remission of oure mortall sinnes Euel are we now but a thousande partes woorse shal they be then which in long nouseling in this naughty learning of liberty shall be in perpetuall woe and haue no feele nor sense thereof And all this muste needes followe vppon the lacke of these outewarde actes and externall wayes of pardoning and punishing offences appointed either for mannes present comforte and solace or elles to kepe in awe the wantons of the worlde by the rodde of outeward discipline which in the Church hath euer especially bene obserued in the sacrameÌ„t of penaunce It were to tedious further to declare how these external means of woorking inwarde grace and remission of sinnes be necessary for the outewarde maÌ„ External sacrameÌ„ts meet for the outevvard man which is sometimes refreshed other whiles bridled by thinges answerable as well outewardly to the body as inwardly to the minde It is needlesse also to treat at large how it is necessary for the one and visible common welth of Christes Church to agree together in all partes therof and be notoriously knoweÌ„ from all other sectes and sortes of peoples that doo not professe Christes name by the outewarde practise of all holy functions by which God hath promised to giue grace remission and sanctification to all his faithfull subiectes All these coÌ„siderations with many the like may serue and satisfy the quiet peaceable children of Christes Church that haue learned to rest in Christes ordinaunce thoughe the causes thereof be not to them opened As for other that are euer doubting and neuer setteled in their faith that alwayes be learning and yet neuer attein to knowledge 2. Tim. 3. that had rather vnderstand much then beleue a litle such felowes I must not so much instruct as by the scriptures and examples of allages controlle and confound if I may Let them therfore be charged SacrameÌ„tes alvvaies vsed for remissioÌ„ of sinnes that God hath not onely vsed froÌ„ the creatioÌ„ of maÌ„ to bring vp al people that serued him in some especial wayes of outward woorshipping but hath also these many worlds deliuered maÌ„ froÌ„ original actual sins by external sacrameÌ„ts sacrifices Aug li. 6. coÌ„tra Iul. cap. 3. SacrameÌ„tes in the lavve of nature not without the priestes especiall
Christian to coÌ„fesse his sinnes either to his own ordinary Parochian or to some other Priest that hath by him or otherwise authority and iurisdiction ouer the Penitent that Protestants affirme albeit very falslie that Confession was first instituted in the said Councel and this was more then three hundreth yeares since And foure hundred yeares before that in a Prouincial Councel kept at Vormacia Can. 7. there is a Canon made coÌ„cerning the qualities of the Priests that are constituted to be CoÌ„fessours Penitentiaries where it is commaunded that they be such Qui possunt singulorum causas originem quoque modum culparum sigillatim considerare examinare that can particularly trie out and examine the causes of euery offeÌ„der the manner and grouÌ„d of their faultes Which decree is borowed woord for woorde almost Can. 102. out of the last Canon of Constantinople Councel called the sixth general whiche was long before all the foresaid Synodes Their discourse is long vpon the Priests dutie which should siâ—te on confessions whoÌ„ they instruct by these woordes Oportet qui facultateÌ„ absoluendi et ligandi à Deo receperunt peccati qualitatem speculentur et peccatoris promptitudinem ad reuersionem vt sic medicamentum admoueant aegritudini aptum ne si de peccato sine discrimine staâ—uant aberrent à salute aegrotantis Those that haue receiued of our Lord power to loose and binde must trie out the qualitie of euery fault and the readinesse of the offender to returne to vertue that they may prouide a medicine meet for the malady least if they should without distincte knowledge of their sinne geue iudgemeÌ„t they should erre in prouiding health for the sick person By which Councell keâ—t in Constantinople you may easelie gather that neither Confession was euer omitted by lawe nor the common Penitenciarie long abrogated out of CoÌ„stantinople Churche And when I name these decrees of so many general Councels in diuerse ages I doe not only cal them generally to witnes for my cause which were enough seeing euery determination there passeth as by the sentence of the holy Ghoste and Christes owne iudgemente of whose presence such holy assemblance is assured but I appeale to euery holy Bisshop Vvhat it is to allege a general Councel Priest and Prince of the world that agreed to the same and were there assembled euery of which was of more experience learning and vertue or at the least of more humility then all our Aduersaries aliue But now if you go to trye other the learned writers of all times for the practise of this point then our labour shal be infinit but our cause more strong our Aduersaries soner confounded I need not for that practise name the learned Schoolmen of excellent capacitie in deepe mysteries because they were so late and because Heretikes can not denie but they are al vndoubtedly against them and euerye one for vs Thomas Aquinas is oures Dionysius is oures I meane the Carthusian If any man doubt of S. Bernard lette him reade the life of Malachie whom he praiseth for bringing into vre the most profitable vse of Confession In vitam Malach. in the rude partes of Ireland S. Bede is proued before Super 5. ca. Iacob not only to haue allowed confession to the Priest but to haue expounded S. Iames woordes of Confession for the sacramente of Penance and vttering our sinnes to Gods Ministers And he recordeth that in oure Countrie of England before his daies S. Bede sheweth examples of CoÌ„fession to a Prieste vsed in England Cap. 25. Confession was vsed to a Priest Whereof as also of Penance and satisfaction there is an exaÌ„ple or two in the fourth booke of his Ecclesiasticall Historie of oure Churche Before him S. Gregorie so well liketh and knoweth this practise of sacramental Confession In Prasprali Gregorij that in his Pastorall he prescribeth the Priestes of Gods Church many wayes howe to seeke out the diseases of their peoples soules and according to the variety of the same to admitte or put backe to pardon or to punnish De â—oen dist 6. Cap. de Sacer. S. yea so plaine he is in this matter that he chargeth the Priest to be exceding grieuously punnished that in any case shall vtter the Penitentes confession or anye parte thereof Againe farre aboue these holy Leo and Great amending the hard custom that in some places of Italie and Campania Epist 80. was vsed touching publik confession of priuate sinnes he saieth Reatus conscientiarum sufficiat solis sacerdotibus indicari confessione secreta Quamuis enim plenitudo fidei videtur esse laudabilis Vide euÌ„dem ad Theodor. Iuli. â—orens qua propter Dei timorem apud homines erubescere non veretur tamen quia non omnium huiusmodi sunt peccata vt velint in poenitentiam ea publicari remoueatur tam improbabilis consuetudo ne multi à poenitentiae remedijs arceantur dum aut erubescunt aut metuunt mimicis suis facta sua reserare quibus possint legum constitutione percelli Sufficit enim illa confessio quae primùm Deo offertur tunc etiam sacerdoti qui pro debitis confitentium precator accedit Tunc enim demum plures ad poenitentiam potuerunt prouocari si populi auribus non publicetur conscientia confitentis Yt is enough Mark the reasons of this holy Father for auricular confession that the gilt and offences of mans conscience be opened to the Priestes alone in secreat Confession For though the feruoure of faith be verie laudable which is contente for Gods sake to be ashamed before man yet because the sinnes of euerye man be not such that the penitent woulde gladlie vtter openly let so reprobable custome be abolished least many be holdeÌ„ from the remedies of penance whiles either they are ashamed or feare to opeÌ„ their deedes to their ennemies by whome they might by order of lawe be punnished For that confession is sufficient which is made first to God and then to the Priest also who wil be an intercessour for the sinnes of them that confesse For then might moe be prouoked to penance if the secreat conscience of the confessed be not published to the eares of the people Thus saieth S. Leo a man of that time and credite as our Aduersaries would wish Let them say now that priuate confession began in Lateran Councel ConfessioÌ„ vsed before Laterane Councel as vvel as the receiuing of the B. Sacrament because that thing which euer was counted and vsed as necessarie was there decreed for the ameÌ„ding of the peoples slouth to be done euery yeare once at the least before they receiued the blessed Sacrament As truely may they say that the Euchariste and receiuing thereof was begon in the same Councel and by the very same Canon For as ther is charge that euery maÌ„ should be confessed so there is commaundement geueÌ„ that euery man shal receiue once a yeare the
me to be more and more sounde in it selfe and as true as the Spirite of God is true who was the authour thereof in the Church yet I did not then consider of it as a thing of any great importance but I conceiued it to be a smal matter subiect to a certayne iugling in reason such as wicked meÌ„ lightly make their closse crafty entrance by to more mischief and further attemptes against the commoÌ„ faith of the Church I could not then conceiue which I afterwarde so plainly and nowe more and more by the better suruiewe of the cause doe perceiue that in this one falshod there was couertlie conteined the very pith of falshod and improufe of the greatest matters which life and faith doe stand vpon Thou wouldest not thinke I dare say into what a summe abridgment The matter of pardons is of greater importaÌ„ce then it semeth heresy hath by the Deuils deuise and Luthers seruice drawen her selfe into For by this one false conclusion and for maintenance thereof this man and his posteritie haue taken away al penance satisfaction for sinne haue spoiled the Church of her iust and most necessary discipline haue controlled Gods own holy vsage in correction of his children haue entred into his secretes of the next world and there abandoned the place of his iustice and iudgement for sinnes that be remitted but not enough to his wisedome and will corrected haue robbed the holie Saintes of al their merites that is to saye Christe of his giftes and grace whereby onely they be so soueraigne and satisfactorie haue imbarred the body mysticall of Christ of the benefite which the whole euerie meÌ„ber thereof should receiue by the satisfactioÌ„ holy works of the coÌ„mon hed which is Christ haue brokeÌ„ the coÌ„munioÌ„ of Saints the swete felowship of all the holy meÌ„bers of Gods Church the benefite which riseth from eche to other by mutuall participation of their good woorkes desertes to be short haue by this one falshod preached against pardons done iniury to Christ to his Church to his Saintes to his Sacramentes haue myghtelie shaken the whole frame of Christian Religion and doctrine I do not here riot in woords to ouerrunne my aduersaryes in talke or to make more of the matter then it is but assuredly without the distruction of all these so necessary articles of our fayth there can no man defend Luthers doctrine agaynst Indulgences How Luter fumbled at the first about disgracing of pardoÌ„s I know he fumbled at the beginning otherwise then his felowes and folowers to disgrace the same sometimes by holding the pardons to be lawfull but not profitable other whiles to be deceites but yet inuented for holy purposes nowe by auouching they could not staÌ„de with Gods iustice if they should remit any parte of the apointed paine for sinnes and ells when that there was no paine for remitted sinnes at all wherevpon the indulgencies should not be needefull but vaine and friuolous with such other incoÌ„stant staÌ„mering as lightly is coÌ„mon to theÌ„ that seke to vphold falshod against their owne skill consciences But his folowers Hovv far other protestantes proceded synce as wel of the Protestants as ZuingliaÌ„s and Caluinistes to make the way of wickednes more easy playn haue boldly denied all penance teÌ„poral payn for sinne remitted whether it be by Christs or the Churches enioyning haue taken away Purgatorie haue bereued Priesthod of all power the Church of all her treasure of Christes copious abundaÌ„t redeÌ„ptioÌ„ WhervpoÌ„ I caÌ„ not otherwise iudge but the doctrin which ells caÌ„ not be refelled but by the waste of so many vndoubted articles should staÌ„d exceding fast be grouÌ„ded most surely vpoÌ„ all these foresaid truethes without the destructioÌ„ wherof it caÌ„ not be of any force ouerturned Therfore least any man by making smaller accompt of so litle a branche of the Churches faith then he should do fal further vnto the mistrusting of other many of knoweÌ„ importaÌ„ce I thought it good to debate the question of Iudulgencies which be now commonly called the Popes Pardons though not onely hee but also other Prelates of Christendome haue their seueral right eche one according to the measure of the Churches graunt and his iurisdiction therein In which matter because most men of smaller trauail haue erred rather by misconstruing the case and mistaking the state of the cause theÌ„ for any lacke of sufficient proufe of the matter after it were wel vnderstanded I wil studie first clearly to open the meaning of that whereon we stande and then to go through the whole question with as much light and breuitie as I can tempering my self as much as I may from al such subteltie as the depth of so grounded a conclusion and the learned disputatioÌ„s of Schoolmen might driue me vnto Wherein I am content rather to followe the desire contentation of the Reader then to satisfie my owne appetite which I feele in my selfe to be somwhat more greedie of matter sometimes then the common people whome I study moste to helpe can well beare and yet if they thinke it any vantage to know truth and the necessary doctrin of their faith they must learne to abide the orderlie methode and cumpasse of the cause and further I shal not charge them For the true meaning of Pardons and to remoue some vntrue surmises touching the same it is declared that the Pope neuer tooke vppon him by pardon to remitte deadlye sinne muche lesse to giue any man licence to sinne The second Chapter FOR the vnderstanding therefore of the tearme Pardon grace or indulgeÌ„ce vvhat they signifie Pardon or grace or Indulgence let it be considered the proprely they import not the remission of any deadly crime considered in them selues and as separated froÌ„ the sacrameÌ„t of penaunce nor yet signify any release of eternall damnation or euerlasting punishment which onely alwayes is remitted when the deadly sinne for which it was due is forgiuen For there can no power in earth be so greate nor any mans iurisdiction so ample that he may forgiue mortal offences since the institution of the Sacrament of penaunce except he vse the confession of the party with his contrition and sure intent neuer to coÌ„mitte the like againe yea and with purpose to satisfy the iustice of God by Christes grace as he may according to the enioyning of his iudge therein For God him selfe because he is righteous and true can not forgiue any man his sinnes either by this sacrament of penaunce or otherwise being of yeares time of discretion except he be penitent for the same that is to say except he be both contrite and at the least willing to coÌ„fesse his offences if it be after relapse and to suffer due correction therefore Deadly sinne afâ—er Baptisme can not ordinarily be pardoned bâ—t bâ— the Sâ—cra of penance And seing God caÌ„ not pardon any man of his deadly
doo alwayes haue done is founded most fast vpon this place of S. Matthew spokeÌ„ first and principally to S. Peter Cap. 16. â—â— Cap. 18. and theÌ„ to other Apostles vniuersally Now if any list be assured by the doctours interpretation that the woordes of our Sauiour of binding and loosing do directly giue power to the pastours of his Churche to punish the offenders and release their sentence of seueritie againe lett them read Ad AuxiliuÌ„ Epischopâ—â— S. Augustines 75. Epistle where they shall finde muche of this matter thus amogst other thinges spirit alis poena de qua scriptum est Quae ligaueritis in terra erunt ligata in coelo ipsas animas obligat The spirituall punishmeÌ„t wherof Christ spake wheÌ„ he sayde what so euer you binde in earth it shall be bounde in heauen doth fast binde the soules them selues And S. ChrisostoÌ„ disputing excellently vpon these woordes of binding or loosing compareth the iurisdictioÌ„ of Princes temporall vnto the spiritual power herein maketh this to excelle that as farre as heauen passeth the earth the soule in dignitie surmounteth the bodie If any king saith Chrysostom should giue vnto some subiect suche authoritie vnder him Lib. 3. de sacerdot that whom so euer he would he might cast into prison and againe release him when he list all men woulde accompte that subiect most happie But he that hath receiued not of an earthly Kinge but of God him selfe a power that passeth that other as farre as heauen is froÌ„ the earth and the soule excelleth the bodie I trow him euerie maÌ„ muste both wonder at and highly reuereÌ„ce Thus far said the Doctour acknowledging that as some by princes grauntes maye prison or pardoÌ„ the bodies so the priestes maye punishe mens soules loose or pardoÌ„ theÌ„ again For the proof whereof he applieth fitly both the woordes of Christ spokeÌ„ to S. Peter the like afterward to al the Apostles concerning binding and loosing Againe S. CypriaÌ„ other holy Bishopes of Affrike Epist 2. lib. 1. which had enioyned long penaunce to certaine that had fallen in time of persecutioÌ„ froÌ„ their faith for flattery or feare of the worlde and had thought not to haue giueÌ„ theÌ„ any Indulgence peace or pardoÌ„ for that theÌ„ they called dare pacem which we now terme to giue a pardon till the houre of death came Statueramus say they vt agereÌ„t diu plenaÌ„ poenitentiam we had veryly determined that they should haue doone out all their full enioyned penauÌ„ce but now vpon other great respectes we doo agree to giue peace or pardon to those that haue earnestlye done some penance alreadie and lameÌ„ted bitterly their former fall But mark wel here by what authoritie they chalenge this power what they doe chaleÌ„g They chaleÌ„g pardy power to giue penaunce to the offenders they claime by right the release therof Again they clerely take vpoÌ„ theÌ„ in consideration of the fault to enioyne what they list how long they list and vpoÌ„ like iust respect by their wisdoÌ„s to pardoÌ„ some peece of the same again either after death or els if good matter moue them long before But by what scripture doo they claim such iurisdictioÌ„ that they may giue discipline to offenders euen without the sacrameÌ„t of penance only by their iurisdictioÌ„ right of regimeÌ„t then by their only letters to giue theÌ„ in abseÌ„ce peace pardoÌ„ of their enioyned penaunce againe By vvhat scripture the Bishopes chalenge Iurisdiction S. Cyprian al his honorable felowes shall aunswer you in the same place for there they giue a reason of that their proper right Quia ipse permisit qui legeÌ„ dedit vt ligata in terris etiam in coelo ligata essent Solui autem possent illic qui hic prius in ecclesia soluerentur that is to saye he doth permit vs who made this law that what soeuer we bouÌ„de in earth shold be bounde in heauen and those thinges should be loosed in heaueÌ„ aboue which the Church her beneth releaseth before vvhat the pope forgeueth by pardons Let vs therefore be bold also to aunswere our Aduersaries with the said holie fathers if they aske vs by what right the Pope or Bishope doth giue pardoÌ„ or what it is that he doth forgiue by his pardoÌ„ let vs aunswer for theÌ„ for our Mother the Church that they pardon onely the penaunce enioyned or other paine due for greuous sinnes after they be remitted in the sacrameÌ„t of penance And that they maie so doo by good authoritie we alleage Christes owne woordes with the named holy Fathers what so euer you bind in earth it shal be bound in heauen and if you loose in it earth before it shal also be released in heauen But vpon this practise of Goddes Church I will charge them further hereafter And now to make vp this matter for the true meaning of the said text which we now proue to perteine to the establishing of the true title of giuing pardons I wil recite the saing of S. Clement him selfe in time the Apostles equal expert in their regimeÌ„t priuie to all their dooinges He liuely expresseth the dignitie of the chefe pastours power of their gouernmeÌ„t vnto which he applieth the power of binding loosing in suche sorte as we haue sayd But heare his owne woordes as Carolus Bouius hath translated them Cap. 11. li. 2. de coÌ„st O Episcope stude munditie operum excellere cognoscens locum tuum ac dignitatem tanquam locum Dei obtinens eò quòd praees omnibus Dominis Sacerdotibus Regibus Principibus patribus filijs magistris atque subditis simul omnibus sicque in ecclesia sede cum sermonem facies vt potestatem habeÌ„s iudicandi eos qui peccauerunt quoniam vobis Episcopis dictum est quodcunque ligaueritis super terram erit ligatuÌ„ in coelo quodcunque solueritis super terram erit solutum in coelo â—udica igitur o Episcope cum potestate tanquam Deus sed poenitentes recipe In Englishe O thou that arte a Bishope study endeuoure to excel other in the bewty of good workes in respect of thy place and dignity and consider thou sittest in Goddes owne roume being promoted aboue al Lordes Pristes Kings Princes parentes childreÌ„ masters seruaunts euery one The high state of Bishops Therefore so sit in the Church when thou doest speake as one that hath power to iudge al those that haue sinned For to you Bishoppes it was saide what so euer you binde in earth it shal be bound in heaueÌ„ and what so euer you shal loose in earth it shal be loosed in heauen Iudge then o Bishoppe with power maiesty as God but yet haue mercy on the penitent Thus saith S. Clement By whose woordes you may perceiue Gods right to be in a maner conferred vpon his ministers by the termes of binding and loosing not onely geueÌ„ for the remitting or reteining
first and the easiest is that penance whiche is in secret confession enioyned by our Confessour which is lyghly as these times be much lesse then the nature of the offēce for which it was prescribed requireth Yet because it is takē obediētly by our iudges prescription in a sacramēt Small vvorkes by force of the Sacraments are verye effectual in which God alwaies worketh much more grace thē he doth by the self same things without the sacramēt because the penitēt is ready to take more if more had ben prescribed in all these respects it stādeth oftē if it be any thīg correspondēt to the crimes for which it was enioyned for a ful satisfaction before God when it is accomplished The second way of punnishment is appointed by the Canons generally for suche faultes as be committed after Baptisme that is to say by the lawes of the Churche or Decrees of Bishops and chief Magistrates thereof and is called Canonical Satisfactiō Canonicall satisfaction Which is much more sharp grieuous then the other that in priuate penance is cōmonly giuē a great deale more answerable to Gods iustice the grieuousnes of the crimes cōmitted And so the Canons were not only prescribed as som iudge not right of them for open offences to satisfy the Church the offēce of the people but also euē for secret sinnes as we may perceiue by S. Augustin Tertullian other that haue writē of penāce And this way of prescribed satisfaction by the aunciēt decrees of Coūcels which lightly appointed seuē yeres of penāce for euery deadly sinne was almoste a rule for such as heard secret cōfessions to moderat their penāce by which they lightly gaue to the penitentes euen after the limitatiō of the said decrees aunciēt Canons Now to geue so many yeres or daies of penāce signifieth the iniūctiō or prescriptiō of fastes by certain daies wekely throughout the said prefixed times or cōtinual fasting frō most meats euery day in al those yeres of penance other thē would suffice for susteinyng of nature as bread water such like thinne diet which mans bodie in this fal of our strength and maners coulde now scarse beare and with this continual mourning in outward behauiour of countenance speache and apparell and which was the greatest of all necessary abstinence from the holy Sacraments till the said penance was accōplished Penance appoīted not only for cautel but for satisfactiō And this great penance was in the Primitiue Church prescribed by the Canons not onely for cantele and prouision for the like sinnes afterward to be committed then when the Church had her punnishment for sinnes seuerall from the paines appointed by the ciuile lawes for the same but also for the satisfieng of Gods iustice for the penitentes sinnes the burden whereof then was counted as in deed it is so intollerable that neither the Churche spared to enioyne great satisfactiō nor the offenders refused to receiue and accomplishe the same with all humilitie This therefore is the second way of punnishment or prescription of penāce for mortal sinnes remitted or in waye to be remitted by the penance of the party In which kind you may accompte also the seuere punishmentes which concern the soule most although somtimes they are ioyned vnto some corporall afflictions as excommunication suspension degradation and such like for al these were vsual in the beginning of Christian daies for correction of sinne The third way of punnishmente of temporall sinne is by Gods own hād as when he striketh some by sicknesse or by temporal death or by the paines of Purgatorie whiche is a place of temporal satisfaction and correction of the soule onely in the next life 1. Cor. 11. Thus was diuerse of the Corinthians cast into infirmities many striken dead and further also punnished in the next worlde in the place of iudgement there not eternall but transitorie because they woulde not iustlye iudge and correcte them selues And whiche is muche to be noted for our purpose the Apostles also had authoritie geuen them to punnish the offenders often by bodily vexation and death sometimes that they might therby make true shew and proufe to all the worlde The Apostles had authoriti to afflicte the bodies of men for sinne◠that they and their successours had iurisdictiō ouer the soules of men whiles they made it euident by manifest signes wrought in the face of all the world euen vppon the bodies them selues which are not so properly subiect to the gouernours of the Church as the soules of the faithfull be though their bodies to for the soules sake be subiect to the said power And not withstanding the same miraculous force in correcting sinners did ceasse afterwardes yet the like power ordinariely to be exercised by geuing penaunce and seperating from the sacraments remaineth in the Churches right still And heere we may not thincke that the killing of diuerse as well by Gods owne hande amongest the people of Israell in Moyses tyme Exod. 32. Num. 11 14.16 as of other that dyed of diseases for punishment of theyr vnworthy receuing the Sacrament in S. Paules dayes 1. Cor. 11. Act. 5. or the sleaing of Ananias his wife by S. Peters hand many moe perhaps wherof there is no talke in the text we may not denie I say Hier. in Cōment Ezechielis cap. 10 that these were all killed eyther of God or of Christes Apostles to eternal damnation but rather for their temporall correction and the auoyding of Goddes iudgementes to come especiallie where anye of them did repent them of their faulte before their deserued death came vpon them Now by these three diuerse waies of correctiō for sinnes remitted no dout the Pardons of Gods ministers must be limited and vnderstanded so that who so euer geueth a pardō laufully he must either discharge the Penitent of the punishmēt which his Ghostly Father enioyned him or that the old laws of most holy Councels charged the like offenders withal VVhat pain pardons doe properlie remitte or that God himself enioyneth somtimes in this world but especially in the next life where God more exactly and proprely punnisheth both for sinnes remitted not remitted If the Pardon be large it taketh awaye the whole paine if it be otherwise it determineth the number of daies and releaseth not al but part of the penance onelie that is to say so many dayes or yeares as in the Indulgence is mētioned Whereof no man can now be ignorant if he doe but marke that the penance which the Pope taketh vpon him to remitte was also limitted by yeares of fasting praying abstinence from the Sacramentes and suche like as if your Confessour had geuen you in penance to fast euery fridaie breade and drinke onely for some notoriouse sinnes confessed vnto him then the Pardon for twenty daies would discharge you of so many daies from your saied bond as be named and if it be a free and
daies or yeres be to be vnderstand in the form of Indulgences And this is the Churches meaning in giuing so many daies and yeares as be often times expressed in pardons in titles of prayers or vse of certaine saÌ„crified creatures made holy by Gods woorde and praier Of which because we see not the originall and because by vnlawfull practise of Printers or writers the grauntes of diuerse Bishopes for multiplication of the yeares may be ioyned togteher againste the meaning of the giuers there may be some forged not authentical yet we will not staÌ„de in that point because it is certen that such be in deed graunted diuers times by them that haue lawfull authoritie in the Church The vndoubted seÌ„se wherof though euery man may easely vnderstand by the premisses yet fully to opeÌ„ the case which is now so common in moste mens mouthes and not well coÌ„sidered of many ☜ Looke howe many dayes or yeares a man may deserue to be punished in this life if his sinnes were to the vttermost taxed the apointed penance of the Church fulfilled so many yeares maye the gouernours of the Church remit and forgiue by a PardoÌ„ But many a man may and God knoweth often tymes doth committe so many greuouse offences continue so long in sinne liue so wantonly and so carelesly in all maner of wickednes eueÌ„ to his lifes ende almost that being coÌ„uerted by Christes grace and so deparring hence in his fauoure as it often through muche mercy falleth he must needes be in exceding great debt for so long a life so euel spent And I thinke if you call him to account for all his coÌ„mon dayly offences This is ouer coÌ„mon a case in the vvorld for all his dayes vnthriftily wasted for euery of his idle woordes for euery of his vain thoughtes for so many occasioÌ„s of good works omitted which he ought haue doen for often felowship in other mens misdedes besides his owne all this wil rise to a great debt in a mans case that neuer required in all his time effectually to haue his debtes forgiueÌ„ him and therefore he must needes stand much bound euen for his veniall trespaces which though they deserue not of their nature damnation eternall yet being not remitted they binde man to transitorie punnishment according to the number time and weight of them But now if you sitte on the audit of the greater matters of this mans conscience where euery of his sinnes deserued by the Churches limitation for correction onely after they be remitted nere hand seuen yeares penaunce and some many moe where he hath doone nothing ells all his euell and long time but heaped sinne vpoÌ„ sinne where infinite sacrilege boldly hath bene committed where his fleshe was neuer satisfied of moste vnlawfull lustes where his minde was euer full of greedy gain wher his handes or harte were alwaies imbrued with innoceÌ„t bloud were no parte of his mind or body hath bene free from what iniquity you can name in all this corrupt case of many a maÌ„s life De comâ— punc rordis lib. 2. where no good workes that I may may vse S. Chrysostoms woordes are found by which ther may be any hope of release where there is abundance of all sinnes without any satisfaction in this lamentable state of a life so euell spent howe manye yeares penaunce if it were possible for the partye to liue so long were he by the Churches iudgemente Note vvel this case by the weight of his wickednesse or by Christes iustice to be chardged withall Surely if his life were not onely a thousand yeares for so long almost did some of the olde fathers line but if it were ten thousand yeares he coulde not satisfie for so muche temporall paine and debt of sinnes as reason law and Goddes iustice woulde and well might charge him withall though the great debt of euerlasting damnation by Christes grace were mercifully remitted in the priestes absolution at his confession before Therefore whether the party liue or die he is in debt for suche penaunce if rigour were shewed as so greate sinnes deserued And if he liued ten thousand yeares he were bounde in his life time and in his body to accomplishe as he might the due penaunce for his desertes if he die streight vpon his repentaunce he is no lesse bounde by suffering paine and punishment in the next world to fulfill the same For Gods iustice leeseth no right because maÌ„ leeseth his life Neither is it necessary for the due paiment of that greate debt of so many yeares that the paine of purgatorie shoulde endure so long or so many yeares as had bene necessarie for the accomplishing of his penance in this life For the might the force the hougenes the excesse and the nature of the paine in the next worlde is so fearfull and so great Super psal 37. as S. Augustine ofteÌ„ noteth that a great deale lesse time sufferance of the same is answerable to much more in the worlde this present life For what comparation is ther betwixt a dayes fasting here and a dayes punishmeÌ„t in purgatorie better it were surely to suffer a huÌ„dred yeares suche penaunce as the Church prescribeth in this mortall life that hath in it much wordly ease and comforte for the release of the enioyned paine then to abide one daye or weke in so greuous a torment as the holy Doctours and all the Churche holdeth Purgatorie to be Therefore to forgiue suche a greuous sinner in the latter ende of his life receiued to mercy as we haue now spoken of a thousand or two thousand yeares of penaunce is as muche in effecte and nature of the termes as to remitt and release him of so much punishment or the debt and bonde of so much punishment in Purgatorie as is proportionall and correspondent to so many dayes or yeares of penaunce as the peniteÌ„t in this life was bound vnto by the Canons of the Churche or the iust enioyning of his Ghostly Father OrigeÌ„ in Num li â— Hom. 11. For the Pardons measure the matter not by the limites of Purgaâ—orie the bondes borders or way of limitatioÌ„ wherof the Church knoweth not but by the yeares and times of penaunce prescribed to sinners by the holy Canons vpoÌ„ the bond wherof Gods iustice temporal in the next world doth as I haue proued muche depende To be shorte then and plain to giue a pardoÌ„ of a thousand or two thousand yeares or moe yf the graunte goeth so is as muche to saye as to forgiue so muche punishment as might be aunswerable for so greate penaunce not fulfilled in this life As if I wer behind with the Church indebted to God hard before my death of a huÌ„dreth dayes fasting in which case I caÌ„ not recoÌ„pence if my Bishope then or the chiefe heade of al the Ecclesiasticall Hierachie doo forgiue me twenty of the sayd dayes then my punishmeÌ„t shal be so muche lesse in Purgatorie not by
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