vnto vs for whose (h) Ephes 5 26. RedeÌ„ption clensing Sanctification gathering together (i) Io. 11 52. Col. 1 18.24 Eph. 4 12. 1 22. wholy vniting vnto himselfe the Sonne of God did and suffered all thinges in so much as he doubted not to geue his most holy body and blood for the loue of her For Her he asked (k) Io. 17 21 Luc. 22 31. Mat. 16 18. obtained that Her faith vnity stedfastnesse might neuer faile To her (l) Io. 14 15.26 et 15 26. 16 12. he hath promised and faithfully (m) Act. 2 4 sent downe and lefte a teacher president and gouernour and the holy Ghost Hee (n) Io. 14 26 saieth he shall teach you all thinges and suggest vnto you all thinges whatsoeuer I shall say to you hee (o) Ibidem 16. shall abide with you for euer He shall (p) Io. 16 13 Aug. tract 97. in Mat. teach you all truth to witte whatsoeuer is necessarie to be knowne and beleeued 11 By whom I pray you dothe the holy Ghost teach vs the trueth in the Church Act. 20 28. 1. Tim. 3 2. Heb. 13 17. Ephes 4 12. 1. Cor. 12 28. BY those vndoubtedlye whom the Apostle witnesseth to be ordained by the holy Ghost to gouerne the Church whom he calleth Bishops Prelats Pastours also and Doctours And these (a) Aug. in Psal 44. after the Apostles haue bene euer yet are the chiefe Ministers of God of the Church high Stewardes and Dispensors (b) 1. Cor. 4 1. of the mysteries of Almightie God The authority of whom both in many other thinges and espeacially in the Sacred (c) Can. Apost 38. Conc. 1. Nic. Soz. l. 6. c. 7. Theodos imper apud Cyrillum ep 4. Basil imperat in 8. Synod act 10. Atha in ep ad solit vitaÌ„ agentes Ruff. lib. 1. hist ca. 5. Synods may euidently be seene where they haue not only power to determine certaine thinges of Faith Religion but also by their owne right and Apostolike auctority to proteste and say It hath seemed good to the holye Ghost and vs as it appeareth by the actes of the first Councell holden (d) Act. 15 28. at Hierusalem It was certes of olde a very heinous crime such a one as was punished by (e) Deut. 17 12. death if any man had not obeied the iudgemente of the Highe-Prieste that gouerned the (f) Mat. 23.2 chaire of MOYSES And yet the (g) Cypr. ep 55. ad Corn. ep 62. ad Pomp. Church hath now autority in gouerning iudgeing and decreeing no whitte inferiour to that which then the Synagog had That Lawe of obedience that was amongest the Iewes standeth also in force amongst the Christian that the iudgementes of the Highe-Preists whose dignity and authority is most excellent about (h) Greg. l. 1. ep 24. ad Patriar et l. 2. indict 11. ep 10. ad Sauin Niceph. l. 16. ca. 33. all such matters as doe belong vnto Religion bee receiued approoued and obserued And therefore they do incur the guilte of an enormous crime who are so far off from yeelding anie authority obedience vnto the Magistrates of the Church that they presume euen openly to oppugne abolishe sometime the holy (i) 3. Conc. Tol. c. 1. dist 19. et 9. qu. 1 Patet et seq Laws of the High-Bishoppes who haue alwaies hadde (k) Hier. ad Damas ep 57. et 58. Chalc. Syn. act 3. in epi. ad Leon. 6. Syn. act 4. supreame power and authority to determine of holy things And sometime the reuerend decrees of general Counsails whose autority in the Church as S. AVGVSTINE (l) ep 118. c. 1. et l 1. con Donat. c. 18. Greg. vt supra speaketh is most holesome Finally sometime the vndoubted sentences of the Fathers about matters of faith whose general iudgemeÌ„t (m) Vin. Lirinens cont Nouat Aug. l. 1. 2. contr Iul. PaciaÌ„ ep 1. ad SymproÌ„ coÌ„sent in one matter is a firme testimonie of Christian verity It was very notablely spoken of good and deuoute Emperors He doth (n) Actio 3. Con. Chalc. Gelas in ep ad Epi. Dar. Leo. ep 43. 50. ad Mart. 78. ad Leonem Augustum iniurie to the iudgement of the Counsaile whosoeuer goeth about to call into question publike disputation those thinges that are once iudged and rightlie disposed 12 To what end is this diuine ordinance and appointment that there bee alwaies Pastours Doctours in the Churcb THis ordinance of God is not a little profitable and holesome for vs by which the power and holie gouernemente of the Church doth (a) Chrys l. 3 de sacerd ho. 4. 5. de verb. Isa Ignat. ad Smyrnenses Ambr. in exhort ad Virgines l. 2. de dignit sacerd cap 2. farre excell all Ciuil autoritie For this is a spirituall power by which the Christian people is singularly furthered in the atcheiuing of spirituall and eternall good thinges And first It profiteth that wee may vse the wordes of (b) Eph. 4 12 S. PAVL to the consummation of the Saints that is to say that they which doe exercise that power may exhibite euery (c) Col. 1.28 man perfite in Christ as the same Apostle speaketh in an other place and by their diligence bring the faithfull to that perfection of holinesse (d) 1. Thes 4 7. 2. Tim 3 17. 2. Câ—r 13 11. to which they haue bene called It profiteth also to the worke of the ministerie that they which are called and are in deede the chiefe ministers of the Church may be alwaies (e) Act. 20 28. Heb. 13 17. Cypr ep 66. ad Furn. vigilant and carefull according to the great and highe function coÌ„mitted vnto their charge It profiteth besides * Eph. 4 12. vnto the edifying of the body of Christ that these spirituall and wise Architectes (f) 1. Cor. 3 10. may knowe that about the (g) Eph. 1 23. Col. 1 18.24 Eph. 2 21. misticall body of Christ which requireth a singuler industrie in the building they must be continually occupied sometime to lay and fortifie the foundations of true faith sometime to builde (h) 1. Cor. 3 12. vp other things necessarie to the perfit righteousnesse of the faithfull It profiteth finally (i) Eph. 4 14 1. Cor. 14 20. Ro. 15 1 Act. 14 21. 1. Thess 3 2 4 1. Ezech. 34 2. that we be not children wauering and caried about with euery winde of doctrine in the wickednesse of men that is to say for the weaker sorte which are alwaies in the Church very many in number the function of Ecclesiasticall Prelates is very necessary espeacially at such time as the tempestes of heresies and the stormes of (k) Mat. 7 25. persecutions doe beate into the house of the Church For then there is need of the present helpe of those who according to their authoritie both
will can keepe (l) Act 20 29. Eze 33 6. 2. Tim. 2 23.25 4 2. Tit. 1 9.10.11 off the wolues defende the sheepe roote out the cockle confirme sound doctrine least otherwise the simple be seduced by the words writinges examples of deceiptful wicked persons (m) 2. Pet. 2 1. 3 3. Ro. 16 17. Iud 17.4 10 Mat. 7.15 from the kingly rode-way of truth but rather that all not only knowing the truth but practising the same may growe and goe forwarde in him that is the heade Christ our Lorde as the same Apostle S. PAVL (n) Ephes 4 15. hath also spoken 13 By what meanes may we obtaine these so singuler commodities BY this no doubt if we be not to highlye (a) Ro. 12 3. but soberly wise alwaies carefull to (b) Eph. 4 3. Io. 10 2. 21 17. keepe the vnitie of spirite in the bande of peace that so wee maye shewe our selues the humble and obedient sheepe of Christ Of which sheepe certes it is the propertie (c) Io. 10 2. Tit. 3 1. Heb. 13 17. Mat. 10 20. to flie the wolues and not to followe Aliens but their owne Pastours (d Bern. de praecep disp c. 12. to submit thēselues to thē as to the ordinarie Prefectes of our Lords folde and in them to heare the (e) Io. 15 26 et 14 17. et 16 13. spirite of truth That spirite it is which vouchsafeth euen by euill (f) Mat. 23 2. Phil. 1 15. Io. 11 51. Mat. 18.17 Deut. 17 12 Prelates to teach feed and preserue our Lords flocke and which by them commendeth vnto vs the precepts both of God our Father and the Church our Mother in thess wordes (g) Pro. 1 8. see Epiphan haer 75. Heare my sonne the discipline of thy father and doe not let goe the lawe of thy mother And againe the same doth inculcate Keepe saith (h) Pro. 6 20 he my sonne the preceptes of thy father and doe not let goe the lawe of thy mother 14 Which are the precepts of the Church THere are fiue principall necessarie doubtlesse to be knowne and obserued of euery Christian 1 (a) Conc. Lugdun apud Iuonē p. 4. c. 14. 2. Matiscon c. 1. Mogunt c. 36. et 37. Tribur c. 35. Ignat. ad Philip. The appointed holy daies of the Church doe thou celebrate 2 (b) Conc. Agath c. 47. et 21. Tribur c. 35. 1. Aurel ca. 28. The holy office of the Masse vpon holy daies doe thou heare with reuerence 3 (c) Canon Apost 68. Gangren c. 19. Ignat. ad Phil. Mog c. 34. et 35. Salegunst c. 1. et 2. Ber. in vig. S. Andreae See the places cited in the treatis of good works in the 4. question The Fastes on certaine daies and times appointed doe thou obserue For example as the Lent imber daies and the nexte daies before certaine solempne feastes which our forefathers haue (d) Tert. l. 2. ad Vxo c. 4. et in apolog cap. 2. called vigils or euens bicause they did vse at such times all night to watch in the Churches 4 (e) Sinod Lateran can 21. Triden sess 14. c. 8. Thy Sinnes to thy proper Priest doe thou euery yeere confesse 5 (f) Lateran Trident. sess 13. can 9. The holy Eucharist at the least once in the yeere and that about the feast of Easter doe thou receaue 15 What profite doth the obseruation of these precepts bring THese and other the like customes precepts of the Church so manie ages receiued and with great consent practise of deuoute Christians confirmed and very agreable to pietie and reason doe bring with them very notable and excellent commodities For they are holsome exercises of faith humilitie and Christian obedience they doe aduance honest (a) Phil. 4 8. 1. Cor. 14 26.40 discipline and concorde among the people they are goodly signes badges of Religion finally they giue markes and tokens of our inwarde pietie by which we oughte iointly to shine with the good and to shew our light to the euill for (b) Mat. 5 17. Ro. 15 2. Phil. 2 ◠14 their edification Breifly they doe helpe vs to this that we may exactly obserue that rule of the Apostle Let all thinges (c) 1. Cor. 14 40. be done honestly and according to order among you 16 Wherein is the authoritie of the Church necessarie vnto vs FIrst of all surely in this that we may certainlie (a) Gal. 2 2. 1. Tolc c. 25. Aug. ser 129 de tēp li. 13. contra Faust c. 4. 5. et l. 28. c. 2 4. discerne the true and canonicall Scripture from that which is counterfet and apocryphall Whereupon Saint HIEROME doth testifie we receiue saith he the (b) in sym ad Damasu et Aug. ser 19. 1. de tē Conc. Laod c. 59. Conc. 3. Carth. c. 47. Conc. Trid. sess 4. olde and new Testament in that number of bookes which the authority of the holy Catholike Church doth deliuer And (c) Cont. ep Fund c. 5. Saint AVGVSTINE I truely would not beleeue the Gospell excepte the authoritie of the Catholike Church did moue me thereunto It is also necessarie that we may be assured of the (d) Esa 59 21. Aug. l. 1. c. 33. cont Cresco et de vnit Eccle. c. 22. Trid. ses 4. Vin. Lir. contr nouatores true sense and apte interpretatiō of the Scripture least that otherwise we neuer make an end of doubting and disputing about the sense of the wordes For all Heretickes as the same holy Saint (e) lib. 1. de Trinit c. 3. Hillar l. 2. ad Constanti Vinc. Lir. hath written doe labour to defend their false and deceiptfull opinions by the holy Scriptures and yet the Scriptures doe not consist in reading but in vnderstanding as witnesseth (f) Cont. Lucif c. 9. in c. 1. ad Gal. Hilar. l. 2. de Trin. Saint HIEROME Thirdly that in the waightier questions (g) Deut. 17.8 and controuersies of faith that may fall out there may be some (h Act. 15 2 Iudge by whose authoritie matters may be moderated For as that is most true that (i) haer 61. cont Apostolicos EPIPHANIVS teacheth against Heresies that all thinges can not be had out of the Scriptures so doth (k) l. 11. con Faust c. 2 l. 7. c n. Donat c. 53. et in Ps 57. Saint AVGVSTINE most rightlye affirme that the authoritie of the Catholike Church is of speciall waighte and value for our faith and assurance in a doubtful case Neither can the holy Ghost be wanting to the Church to leade her as Christ hath (l) Io. 14 16. 16 13. promised into all trueth Againe that for the diuersitie of persons places and times canons (m) Can. Ap. 38. et Synod 1. Nic. c. 5. Lateran Can. 6. may be ordained perfite discipline preserued and iudgementes pronounced For to the Church
haue no time limitted to his iniquity nor that the Church will presume to define that Purgatory shall remaine so long it being to expire at the day of Iudgement But that it may so be that any persons sinnes though remitted haue lefte behind them so much guilte of temporall satisfaction or punishment For if the seuere estimation of the Primitiue Church hath adiudged euery notable mortall sinne to 7. yeeres Penance then how many yeeres Penance should so many thoughtes so many wordes so many actions deserue as are in this colde age of ours so little regarded It is wisedome to seeke many Pardons Wiselye therefore doe they who neuer ceasse to procure these Christian helpes of our frailty not contemning them as small because they are not Plenaries For it may so happen that to one which oweth 4 yeeres onely of satisfaction 7. yeeres may bee as good as a Plenary Moreouer of Plenary Indulgences none can be sure no nor of any Indulgence at all whereas they cannot be sure of their estate of grace in the seeking of them and if they be in grace yet of any certaine determination of theire deserts of temporal paine they cannot haue knowledge neither of the full obtaining of so manye yeeres as are graunted of Pardon The only way is therefore continually to embrace these motherly fauoures of holy Church and that so much the more for that in the race of our mortality continually our burden increaseth and whilest we seeke to cast off the olde vncertaine of our discharge◠we doe most certainely at the least with Veniall sinnes dogge our selues with new The true meaning therefore of these yeeres or daies is this The meaning of yeeres and daies that looke how much of the paines of Purgatory we could redeeme with one yeers Penance in this world such as might by reason be inioined vs our deuotion feruour and desire of satisfying Gods Iustice See page 640. considered so much now by the benignity and mercy of the Church is in one yeeres Indulgence released and so of other quantity of yeeres daies Which vnto him who considereth that by one yeere of Voluntary satisfaction in this life much more then a yeere of necessary sufferance in Purgatory may be recompensed will seeme no small benefitte And it must not moue vs that we cannot remaine so many thousand yeres in Purgatory for neither Purgatory is measured by our time yeeres daies God can by increase of the paine euen in the day next befor the generall Iudgement supply the wholle due of many thousand yeeres After which maner they which are found aliue at the daye of Iudgement shall not want their Purgatory 8 The right autority of Gods Church in giuing Pardons is largely proued A Learned famous Author very wel knowen vnto our aduersaries not vnworthily chargeth them with a common faulte which hee calleth SCIOMACHIA fightinge with a shadowe This fault if in any other matter they committe in this of Indulgences they surely are intolerable I haue sufficiently touched their slaunders aboue And whensoeuer they write or speake of this point they doe nothing else but either not vnderstanding or malitiously slaundering the true intent of the Church make themselues aduersaries where they haue none impugne certaine absurdities which wee more than they detest reprehende abuses which we roote Con. Trid sess 5. de reformat cap. 2. sess 21. de reform cap. 9. out finally like madde or dronken persons fight with a shadowe that also of thier owne making Wherefore least this poore labour of mine taken principally and only for my deere Catholicke Brethren or those who being out of the way would be glad to haue some direction vnto the trueth might by any missefortune fall into the handes of some SHADOVVE-KILLER I thought it expedient before I entered into any deepe demonstration of this matter first to set them down the simple trueth which being doone euen as it were by the very same Candel which first was shadowed by themselues nowe placed betweene them and their shadowe the shadowe vanishing the quarell might without any blowes at all be peacablely finished Yet nowe will I as well for the simple Catholickes vnderstanding as for the better breaking of such skittishe wittes from finding bugges where there is no cause make some farther consideration of the trueth shewing and prouing it out of holy Scriptures continuall practise of Gods Church But before we take this matter in hande we must warne our aduersaries that here we doe not intend to dispute whether there be any Temporall punishement after the remission of the sinnes thēselues necessarily to be suffered of the penitent person For this we suppose as certaine See pag. 209 and before sufficiently proued The like also doe we aduertise them of autority to remitte sinnes leafte by Christ in his Church which heere we touch not See pag. 209 as already shewed Nowe therefore thus we will briefely conclude our purpose Christ hath lefte in his Church the Mat. 16 19. Keies of the kingdome of Heauen autority to Io. 20 22 remitte sinnes the 2. Cor. 5 19. worde of reconcilement dispensours 1 Cor. 4 1. of his mysteries feeders Io. 21 15. of his sheepe stewardes Mat. 24 45. of his family to giue euerie one meate in due season But in euery one of these is without any limitation contained euery thing belonging to those seuerall offices of gouernmente feeding and remitting and consequently the remission of temporall Chastisement and correction most certainely therefore hath God lefte the same in his Church But such autoritie cannot be executed in the Sacrament of Penance which as we supposed is only ordained to remit the offence of God alwaies in as much as it hath in it selfe leauing a Temporall punishment Therefore it is to bee executed out of the Sacrament which is the very Indulgence which we defend Secondly S. PAVL in the The Heretickes falsely translate in the sight of Christ person of Christ 2 2. Cor. 2 10. at the request of the Corinthians pardoneth the incestuous person remitting him as THEODORET expoundeth and the wordes doe manifestly importe part of his deserued Penance But what autoritie Christ gaue vnto S. PAVL the same hath he lefte in his Church vntill Eph. 4 13. we meet al into the vnitie of Faith and knowledge of the Sonne of God into a perfecte man that is euen vnto the worldes ende The verie worde of Pardon in the Scriptures Pardons are alwaies giuen in the power of Christ Io. 8 11. Therefore doth there nowe remaine in the Pastours the same authoritie See heere the very word of Pardoning if the Heretickes haue not left it out or altered it in their Bible Where also is to be noted that S. PAVL executed this leuity in the Person of Christ and so doe our Pastours alwaies vsing this Phrase Mercifully in our Lorde we release Of which our Sauiour hath left vs sundrie examples in diuerse offendours particularly in the aduoutresse whose
be punished Thus much of the first breeders of this heresie IHON WICLEFFE and IHON HVSSE the first of the which that you may the better knowe him therefore departed from the Church in the which he had bene a Priest Tho. Wald. l. 2. doct c. 60. onely because he had the repulse from a Bishopricke As for MARTIN LVTHER it is well knowen what giftes of the holy Ghost he had who had not the gift to obserue that chastitie which hee had Vowed and to keepe himselfe from a sacrilegiouse and incestuouse life That we may thinke that in him as a first ADAM of this new creation all the ministeriall posteritie for the most parte hath bene infected But it will not be amisse farre from our purpose of Indulgences Luthers fall quarell against Indulgence This office is nowe taken away by the CouÌ„cel of Trent Io Coch. in the actes of Luther an 1517. In anno 1519. In epist ad Argentin to let the Reader vnderstande thus much that forthwith after his strange vocation to his newe kind of licentiouse life the first quarell that he pretended was against Indulgences and that not vpon zeale and conscience but onlie for ambition and enuie that the office of preaching Pardons and publishing the POPES Bulles was from the order of S. AVGVSTINE in which hee had many yeeres liued a Moncke translated to the order of Dominican Friers Whereupon in his first disputation at Lipsia he gaue a cleare testimony of the spirit by which he was called wheÌ„ he cried out This matter neither was begonne for God neither shall be ended for God And that you may the better perceiue his ghostly zeale he saith that if the Scriptures had not beene most cleare against him in the matter of the Blessed Sacramente hee would for to haue done the POPE a displeasure long before haue denied the Reall-Presence which notwithstanding he neuer durst That we may say nothing of his singular profiting in his Masters schole Lib de Missa angular when hee saide that he had beene taught of the Diuell that MASSE was naught and therefore that he had abolished it Against this man and his predecessours if wee shoulde alleadge the Councell of Trent The Councel of Trent sess 25. wherein all the Learning and Holinesse of the wholle world conspired togither Vndoubtedly vnto him who in respecte of himselfe contemneth a thousand AVGVSTINES and as many CYPRIANS In his boke against K. Hary and thought King HENRY the 8. one of the most famous Princes of the worlde with all his fellowe Princes not to be worthy to vnlatche his shooe we may well thinke what it would auaile Much a like woulde it proue if we shoulde bring him the generall Councell of Constance The Councell of Constance where beeing so manie Schismatickes about the true POPE woonder it is that they should agree in this pointe as in all other pointes of Religion if the trueth had not preuailed But what will they say of other generall Councelles before euer Hell had opened mouth against this most certaine verity The generall Councel of Vienna The Councell of Vienna Clem. de reliqu vener SS cap. vnico de poenit remis cap. 2. did acknowledge the power of giuing Indulgences For in that Councell by CLEMENT the fifth were graunted Pardons in the Feast of CORPVS CHRISTI daie And order taken against the abuses of some which vnlawfully preached Indulgences And in the generall Councell holden at Lions The Councel of Lions cap. 1. de poenit remis in sexto vnder INNOCENTIVS the fourth we haue admonition giuen to Bishoppes not to exceede in graunting Indulgences And before that the great Lateran Councell The LateraÌ„ Councell anno 1198. vnder INNOCENTIVS the thirde limiteth the Cap. 2. de poenit remiss ca. cum ex eo Indulgences of Bishoppes The same also taketh away Cap. 60. de exces Praelat cap. Accedentib the abuse by which Abbates had woonte to graunt Indulgences We haue also in the same Cap. 3. de Haeret. c. excommun mention of Indulgences vsed to be graunted to those which went to the recouery of the Holy-land As we haue at the De paenit remis same time an aunswere in a question of Indulgence by HONORIVS the thirde as also of ALEXANDER the thirde before all these Where these Councells POPES speake of them not as of a newe diuise but as of a thing generally vsed in the Church BONIFACIVS C. Nostro C. quod auteÌ„ Pardons were not newely practised fiue hundred yeeres agoe also the eight in his Extrauagant wherein he proclaimeth the Iubiley saith that by faithfull relation of auncients there were many remissions and Indulgences graunted in the Apostles Churches at ROME Neither was the Iubiley first instituted by him but See the glosse of Io. Monach. who liued in his time as an vsuall thing euery hundred yeere practised And Iacobus Cardinalis in libro de centessimo a writer of that age maketh mention of an olde man who that yere came to ROME reported that his Father was at ROME for the same cause the hundred yeere before An. 1300. The beginning of Iubiley is vnknowen and had commaunded him if he liued so long to go thither the next Iubiley So that we knowe no certaine beginning of the Iubiley But that it was by this POPE Anno. 1300. ordained to be euery 100. yeere And by CLEMENT Anno. 1350. the 6. euery 50. Afterward by decree of SIXTVS the 4. Anno. 1475. brought vnto euery 25. yeere Where it now remaineth To this wee adde the auncient practise of the stations in ROME that is the visiting of certaine particular Churches in the Lent Aduent Imber daies and other times also in which stations from very auncient times vsed as from the time of Saint GREGORIE at the least as appeareth in his Sacramentary great Pardons haue beene graunted to those which visit with deuotioÌ„ the aforesaid Churches Nowe if fiue generall Councells and so manie auncient Doctors without any contradiction with such general consent and ioifull approbation of all Christendome grounded vpon the expresse autoritie of Gods owne worde iurisdiction graunted to the Church and practise of Antiquitie bee not sufficient to conuince any vnderstanding there is nothing sufficient to performe the same 9 The same verity is prooued by reason necessarily deduced out of Scriptures And the treasure of Indulgences is declared BVt we wil moreouer by necessary consequence deduce this wholle matter out of holy Scriptures whereby we shall giue a farther light to our whâ—ll discourse But first I suppose these things following as most true yet briefely touching also the grounds thereof 1 We may being in grace satisfie for Temporall punishmeÌ„t First that a man Iustified by Gods grace and hauinge a Temporall debte of punishmente remaining may iustly and equally Dan. 4.24 Pro. 16 6. Luc. 3 8. 2 Cor 7 10. See pag. 209 satisfie vnto Gods Iustice for the same The Diuines distinguish a double kinde of iustice
treasure in the Church for to recompence the wholle debte of temporall punishement which is in all the liuely members of Christ But such treasure may be applied vnto these members by those which gouerne the family of Christ therefore may those which gouerne this family pardon and remitte vnto them the temporall punishment for sinnes Which reason is so manifestly deduced out of that which went before that we neede not to make any larger discourse 10 Diuerse Illations out of the Premisses concerning the nature of Pardons 1 A Pardon is not only an absolution but also a â— compenâ—ation for sinnes TO conclude this wholle Treatise of Indulgences we may gather out of that which is said First that although a Pardon be principally and properly an absolution from the debte of punishement giuen by the vertue of the KEIES Yet is it also a kind of compensation withal For the Prelate graunting a Pardon doth so absolue the Penitent that he maketh out of the treasure of the Chuch an equall paimenr vnto Almighty God for the wholle debte paying in the heade in other members that which shoulde without his sacred autority haue beene paied by the partie himselfe Or thus more plainly for the capacitie of the simpler sorte a Pardon is a mercifull release in respecte of the Penitente but in respecte of Gods iustice an equall payment made by the merits of others applied for a recompence of the Penitent his sinnes And heerein we may see howe this absolution differeth from the Sacramental absolution in penance Howe Pardons differ from the Sacrament of Penance For there is applied onely the Merits of Christ not of his Saintes whereas their merits coulde not reache vnto the taking away of the sinnes themselues nor of the euerlasting paine due vnto the same But here the merittes also of the Saintes in as much as they are Satisfactorious doe take place God hauing so disposed that according to the sweet gouernment of his Church his members doe in the course of their iustification deliuery from all punishements what they are able they being able by the concourse of his Spirite nowe dwelling within them to satisfie for temporall paine Besides in Penance the wholle euerlasting paine is taken away but heere not alwaies the wholle temporall correction but so much onely as it pleaseth the giuer according to the proportion of the cause Finally the Sacramente is an instrument of Christes eternall Priesthoode in which he himselfe remitteth sinnes by the instrumentary ministery of his priest But in Indulgences the Prelate is properly the worker by his autority receiued from Christ neither is it necessarie that he be a Priest or Bishop if he haue iurisdiction which may be in a Bishop elected yet not consecrated Secondly 2 Onely Bishoppes caâ— giue Pardâ—â— we inferre that onely Bishoppes can giue Pardons to those which are of theire Diocesse and that not onely for the restrainte made by the Church but also for the very nature and condition of Pardons For although vnto all Priestes be saide whose sinnes soeuer you forgiue they shall be forgiuen yet is this authoritie alwaies vnderstood according to the necessarie regiment which Christ hath ordained in his Church And therefore a Priest cannot by his Priesthood alone absolue except he haue iurisdiction also Likewise an ordinarie Priest although he be a Parish Priest and haue cure of soules cannot excommunicate and yet that autoritie belongeth vnto the Keies of the Church These thinges therefore doe require such soueraigne autoritie as is in the chiefe gouernours and Prelates of the Church and espeacialy in this present case where the common treasure of the familie being dispensed there must of necessitie be had the consent of the ruler of the same which is euery Bishop 3 Bishoppes power in graunting Pardons is iustly limited Thirdely we may gather that the POPE in limiting the Indulgences of Bishops hath not doone them any iniury at all For the Bishoppe hath not autoritie ouer the works of any which are not his subiects And those also being once dead belong no more to his diocesse than to another and consequently the application of their Merittes is out of his iurisdiction Wherefore his particular treasure beeing so vncertaine for it may so fall out that in his wholle Diocesse there may be very fewe superfluous satisfactions the POPE in limiting him hath prouided for all inconueniences least the Bishop deceiue the people in promising more than he may performe which in sacred matters is a pernitious thing And moreouer it is very probably to be thought that the POPE hath allowed those Indulgences which Bishops may giue as out of the common Treasure of the wholle Church and so there can be no doubt of the value of them at al nor any iniury in restraining the Bishop who is rather holpeÌ„ thereby Fourthly hence appeareth the reason 4 None caÌ„ receiue Indulgence with bâ— in deadlie sinne why an Indulgence cannot be receiued by him which is out of Grace For Grace is necessarie to participate the benefit of other mens Satisfactions And the Indulgence giueth me onlie so much as my owne Satisfaction could doe but my Satisfaction were nothing doone out of Gods fauour therefore can the Indulgence heere auaile me nothing Fifthly we may nowe vnderstand what difference there is betweene the Satisfaction of others applied by the Church and by one man vnto another 5 He which satisfieth for an other doth not graunt Indulgence For he which applieth his own Satisfaction to another cannot surely knowe whether himselfe be in Grace and consequently whether his Satisfaction be accepted of God But these Satisfactions applied in Indulgences are most certaine Besides another man applying his Satisfaction for my reliefe doth not absolue me from my debte of Satisfaction but only payeth for me Wherefore I am still bound to fulfil my Penance that beeing a meere personall worke to bee vndertaken by my selfe But the contrary is in Indulgences as hath beene declared before Last of al after the worke is past we cannot apply the Satisfaction of it vnto our neighbour but it either helpeth our selues or if it were not necessary for our selues it goeth into the common treasure But the Church applieth the Satisfactions of workes which are past to our reliefe in Indulgence Sixthly he which receiueth an Indulgence 6 Publicke nance enioined is not alway takeÌ„ away by Pardon is bound notwithstanding to fulfill all Penances which are publickely enioined him For indulgences onely take place in the court of Conscience and betweene God and vs vnlesse it be otherwise expressed And those Penances are to Satisfie the worlde scandalized by our faultes and to be a warning for others from committing the like 7 No blasphemie in saying that by Pardon recompence is made to God Seauenthly it is no blasphemy to say that in Pardons is made an equal recompence for paines of sinnes vnto Gods Iustice For it is Christ which paieth and maketh this recompeÌ„ce out of the merits of
de spir san c. 18 Damasc lib. 4. cap. 17. Athan. ser 4. cont Arrian vnto vs by their images set before vs. So doth the Church (c) 7. Synod 8. Synod cap. 3. Aug. lib. 1. de consen Euâ—ng c. 10. Dam. in vita Sylu. Ath. de pass imag cap. 4. Greg. l. 9. ep 9. li. 7. indict 2. ep 53. 109. Damasc l. 4. c. 17. Euseb l. 7. hist c. 14. Soz. l. 5. c. 20. Niceph. lib. 2. c. 7. 43. lib. 6. cap. 16. Nicetas de imperio Manuelis lib. 5. Ionas Aurel. de imag cultu Damasc in tribus orationibus de imagi both of olde and of this present time teach with one consent coÌ„mending vnto vs the deuoute and reuerend images the vse of which we haue receiued as commended vnto vs by Apostolicall tradition and we retaine as approued by a most holy generall Councell of Fathers Yea God himselfe appointed to the auncient Sinagog (d) Exo. 25 24. 37 8. Num. 7 89. 21 8. 3. Reg. 6 23. their peculiar images For which cause was coÌ„demned the (e) 2. Synod Nic. Act. 7. Syn. 8. c. 7. Niceph. lib. 16. cap. 27. Gre. l. 9. ep 9. Trid. sess 25. error of the Iconoclastes or Image breakers as they that made no difference betweene the likenesses of the Goddes and the Images of Christe and his Saintes nor had anie consideration of the time of grace or the new lawe wherein God him-selfe beinge made man hath put on vpon himselfe his own Image likenes (f) Gen. 1 26 Phil. 2 7. which he created in the beginning and hath represented him-selfe vnto vs in the same And it is not only an absurde error but also a moste wicked madnes (g) Paul Diacon lib. 6. de gestis longob c. 14 et lib. vlt. de gestis Roman in fine Ioan. Patr. Hier. in vita Damasc of those that doe cast out of Sacred places the holy Images and amongst them also the Crosse of our Lorde and with sacrilegious handes pull downe in a manner all the holy thinges they can 10 What is prescribed vnto vs by the second commandement Ex. 20 7. Leu. 19 1â— 5 1. Eccli 23 8. 27 15. Zach. 5 2. 8 17. Leu. 24 14 Mat. 5 34. IT forbiddeth the abuse irreuerence of Gods holy name which is committed by Periurours Blasphemours and those that rashlye sweare (a) 8. Tolet. can 2. by God by the Saintes or other holy thinges against that saieng (b) Mat. 5 37 Iac. 5 12. Doe not sweare let your talke be yea yea and no no. * Psa 33 2. Ier. 4 1. Ps 14 5. 49 14. 75 12. Eccle. 5.3 1. Tim. 5 12 Deut. 23 2â— Then it requireth that according to the right vse of the tongue wee exhibite greate reuerence to Gods holy name we kepe our othes we breake not our vowes made to God and his Church finally that we handle the (c) Ps 49 16. 2. Cor. 2 17. 4 2. Trid. Sess 4. holy word of god with reuerence 11 What are wee bounde vnto by the thirde commandement Exod. 20 8. 〈◊〉 31 13. Deut. 5 12. Leu. 23 2. Hier. 17 21. Esa 56 4. Ap. 1 10 Act. 20 7. 1. Cor. 16 2. Aug. ad IaÌ„ ep 119. c. 12 et 13. et ep 118. cap. 1. et serm 154. de temp Leo. ep 81. cap. 1 IT requireth that we spende in good workes the Sabothe or festiuall day obserued in the Church And therefore it willeth that our mindes be then present and voyde of cares freely disposing it selfe to yeeld interiour exterior honour vnto God in faith hope and charity It willeth vs that without all lets and incombrances we meditate of Godes benefites we be occupied about holy thinges we pray and honour almightie God both priuately and publikely with others (a) Io. 4 23 Deut. 5 12. Num. 15 32 Leu. 23 2. Ignat. ad Phill p. Leo ser 3. de quadra Greg. l. 11. ep 3 Hier. in c. 4. ad Gal. Aug. cont Adim c. 16. et ser 251 de temp Conc. Mâ—g c. 6 〈◊〉 2. Matisâ— c. 1 Agathen c. 21. â—t 47 in spirite and truth It forbiddeth to labour on holy daies to spend any time in handicraftes and to vse prophane occupations to the intent certes that we may attend to a holy repose in going to the Church hearing Masse the publike sacrifice of the Church the ordinary Sermon accordingly as godlye deuoute persons haue al-waies accustomed to keepe this commandement 12 What is the summe of these three commandementes THese three first Commaundements which appertaine to the first (a) August quaest 71. â—â— Exo. et in ps 32. Conc â— see the annotation in the 5. sectioÌ„ before Table do instructe teach vs how we may geue true honour vnto God to wit interiour and exteriour with harte worde deed in priuate and in publike The other seuen hereafter folowing are called preceptes of the seconde Table added to this end to explicate our duetie towardes our neighbour 13 What is proposed enioyned in the fourth commandement Deut. 5 16. Col. 3 20. Eph. 6 1. Eccli 3 1.5 Prou. 23 23. Tob. 4 3. HEEre are children taught what dutie they owe to their Parents by whose means they came into this world by whose labour they are honestly brought vp Also Subiects (a) Ro. 13 1. Heb. 13 7. Tit. 3 1. 2 9. 1. Tim. 2 1. 6 1. 1. Pet. 2 13. 5.5 Eph. 6 5. Col. 3 22. are taught to performe their duty to their Superiours that is to say to al that are supereminent in some dignity power whether it be in Ciuil or Ecclesiastical gouernment And both they vnto theire Parentes and these vnto their Superiours doe owe both interiour (b) Leu. 19 32. 1. Pet. 2 13. Gen. 43 26. 1. Tim. 6 1. Eccli 4 7. Act. 10.25 exteriour reuerence obseruance (c) â— Tim. 5 17. 1. Cor. 9 7. Mat. 10 9. et 22 21. Luc. 10 7. Amb. lib. 5. hexam c. 16. succour also and obedience Furthermore we are forbidden any kinde of way to offend (d) Mat. 15 3. Heb. 13 17. Ex. 21 15. et 22 28. Leu. 20.9 Deut. 21 18. et 27 16. Pt. 20 20. et 28 24. et 30 11.17 Eccli 3 14. or grieue any such persons of high calling or authority be it by worde deede or any manner of signe 14 What importeth the fifth Commaundement Gen. 9 5. Leui. 24 17. et 9 16. 19 16. Deut. 5 17. Ex. 20.13 21 12. Mat. 5 21. Ia. 2 11 1. Ioa. 3 15. Ephes 4 26.31 Col. 3 8. Ps 4 5. Ro. 12 17.19 Deu. 32 35. Eccli 28 1. Heb. 10 30. 12 15. IT doth not only prohibite all externall slaughter violence that may preiudice the body and life of our neighbour but also cutteth of anger hatred rancour indignatioÌ„ desire of reuenge all other internall affectes
some infirmity of body doe hinder him And CAIVS (f) In ep ad Foelicem vide Damasum in Pontificali de eod Caio a famous Pope Martyr aboue 1300. yeeres since reckoneth vp these Degrees Orders one after an other when hee saith If any man shall deserue to be a Bishop first let him be an Ostiary then a Lector afterwarde an Exorcist then let him be consecrate an Acolite after which a Subdeacon Deacon and afterwarde Priest finally if he be worthy let him be made Bishoppe Therefore (g) Epist 52. Zozym ep 8 ad Hesich Saint CYPRIAN doth praise CORNELIVS the Bishop and writeth that he was commended and honorablely spoken of by all good persons as-wel of the Cleargie as of the people Because he came not sodenly to the Bishopricke but hauing gone through all Ecclesiasticall offices and often purchased fauor at our Lordes hand by Diuine seruices administrations he ascended to the high dignity of Priesthoode by all the steps of Religiō Then afterward he neuer required the Bishopricke it selfe nor desired it nor violently vsurped it but beeing Quiet Modest Chaste Humble Shamefaste finally euen constrained did vndertake the same Those orders therefore which the ancient Apostolicall Church hath approoued as appeareth by the writings of (h) De Eccle. hier ca. 5. ad Demophilum Saint DENIS (i) Ep. 2. ANACLETE and (k) Ad Antiochenses Saint IGNATIVS and which also euerie age since hath imbraced those certes the Church at this daie cannot but conserue and defend 6 What order in the Church is of greatest account THe order of Priestes or Priesthoode of the woonderfull and euer-most reuerend dignity whereof S. CHRYSOSTOME and Saint AMBROSE haue set forth whole bookes Of which also great IGNATIVS saith (a) Epist ad Smyrn vide Chrys l. 3. de Sacer. ho. 4. 5. de verb. Esa vidi Dominū Priesthoode is the summe of all honors which are amongest men which if any man shall dishonour he dishonoreth God and our Lord Iesus Christ the first begotten of all creatures and the only chiefe Priest of God by nature Thus saith he yea it is euidently warranted by a diuine Oracle That the (b) Mal. 2 7. Agg. 2 12. Gregor in past par 2. cap. 4. lippes of the Prieste doe keepe knowledge and they shall require the lawe at his mouth because he is the Angell of our Lorde of hostes And againe He that (c) Deut. 17 12. Cyp ep 55. 65. Greg. lib. 12. ep 31. ad Foelicem shall be proude not willing to obay the autority of the Priest who at that time doth minister to thy Lord God let that man die by the decree of the Iudge thou shalt take away euel out of Israell and all the people hearing will be affraide that none from henceforwarde may swell with pride Heereupon also the Apostle willeth (d) 1. Tim. 5 19. vide 2. epist Fab. Against a Priest receiue not accusation but vnder two or three witnesses And this truely is writtē to TYMOTHY the Bishop of the Ephesians as that also which we cited before The (e) 1. Tim. 5 17. Priests that rule well let thē be esteemed woorthy of double honor especially they that labor in the Worde Doctrine 7 And what conceite ought we to haue of euil Priestes THis is the ordinance of God which cānot be abolished that not only good but also euill Priests be (a) Eccli 7 31. Mat. 10 40. Luc. 10 16. Ioan 13 20. Chrys ho. 2. in 2. Tim. 65. in Gen. Orig. ho. 7. in Ezech. Bern. serm 66. in Cant. Aug ep 137. Euseb apud Damasc lib. 3. Parall cap. 45. honored in the Church For he will be acknowledged receiued heard obserued in his Ministers whereas he hath said (b) Mat. 23 2. Aug. ser 49. de verb. Do. cap. 5. sequ Chrys hom 85. in Ioan. Vpon the Chaire of MOYSES haue sitten the Scribes Pharisies All things therefore whatsoeuer they shall say to you obserue yee and doe yee but according to their workes doe you not for they say and doe not But amongest those that be euill there is a choise to bee made that we may vnderstand that for as much as concerneth the office and authority of teaching we doe owe faith and obedience vnto those only who beeing lawfully ordained sent by Bishoppes doe professe the sound Doctrine of the Church But of others we must carefully beware as of enimies pestiferous persons Touching which matter the most auncient IRENEVS most wiselie admonisheth and teacheth in this manner Wee are (c) Lib. 4. ca. 43. vide 〈◊〉 dem lib. 3. cap. 2. 3. bound to heare those that are Priestes in the Church which both haue succession from the Apostles and haue receiued the grace and spirite of trueth with this succession of Bishop-like authority but as for others which depart from this principall succession in what place soeuer they be gathered togither we must haue thē in suspition either as Heretickes and men of euill Doctrine or as sowers of Schisme and proude persons And a little (d) Lib. 4. cap. 44. after Wee must saith hee eschewe all such And cleaue vnto those who doe keepe as we haue said before the Apostolicall Doctrine and doe together with the order of Priesthood exhibite sound speeche and conuersation without offence to the confirmation and correction of others Thus writeth that IRENEVS whose master was POLICARPE the disciple of S. IOHN the Euangeliste And not vnlike to this teacheth TERTVLLIAN (e) Lib. de praescr c. 41. who dothe exprobrate the Heretickes in this manner saying their ordinations are rashe light and vnconstant sometimes they place Neophites sometimes those that are tied to the world sometimes euē our Apostataes that they may binde them with glory whereas they cannot with trueth There is neuer more easie preferment than in the Campes of Rebelles where the very being is deserueing Therefore one is a Bishoppe to day and another to morrowe to day he his Deacon who to morrowe is a Lector to to day he is a Priest who to morrowe is a Lay-man for euen vnto Lay-men doe they (f) Vide Epiphan haeres 24. 49. enioine Priestly offices Thus farre TERTVLLIAN very liuely painting out vnto vs the peruerse customes not of his owne time only but of this our age also sheweing the preposterous endeuours of Sectaries in the disturbing of holie thinges and ordering of Ministers 8 What is the vertue and effect of this Sacrament THe vertue certes is singular the effectes are manifolde For they which rightly receiue these seuen orders which we speake of doe also receiue a spirituall grace (a) Con. Flor Trid. Aug. lib. 2. ep Parm. ca. 13. in cap. 10. l. 1. reg power that they may holsomelie execute all such thinges as doe appertaine to the proper functions of their orders and are appointed fitte Ministers