Apostle beginneth to speake of this place of Moses in these wordes The righteousnes which is of faith saith thus Say not in thy heart who shall go vp into heauen that is to bring downe Christ or who shall go downe into the deepe that is to cal Christ from the dead But what saith the scripture The word is neere in thy mouth and in thy heart this is the word of faith which we preach Here is the application of the text to the Gospell and not to the lawe But the text you saie is not so euident for Saint Ierome either the author or the corrector of this translation knew what the hebrew words importe and how they are applied by Saint Paul as well as William Charke Here is a vaine and an odious comparison without neede or cause For who will graunt vnto you that S. Ierome was either author or corrector of the vulgar translation that we now haue None surelie that fauoreth the credite of Saint Ierom who though he haue some in this age as well Papists as Protestantes better learned in the hebrew then he was yet was he farre better learned then that he would haue suffered either in translation or in corre ction such grosse faults as be in that vulgar translation which we now haue As for Saint Pauls application of that parte of the sentence which he toucheth you saie make eth wholy for yow as after shall be shewed Well when you shew it we shal shape you an answer But now to the very words of the text itselfe Niphleth which as you confesse that it fignifieth to be hidden so you affirme that it signifieth also to be maruelous to be hard and difficult as appeareth Psalm 13 9and 2. Sam. 1. which we do not deny so you vnderstande to be difficult and hard for want of knowledge and not for want of power For you are not hable to bring an example where this verb Phala which most properlie signifieth to be hidden or vnknowen is taken in that sense you would haue it here namelie to be harde or difficulte for lacke of strength That it signifieth to be meruelous it is because merueling is vpon causes that are hid or vnknowen The Chaldee and Greeke must either be answerable to the Hebrue or els they are to be reiected as vntrue or vnproper translations Although the Chaldee word signifieth the same that the hebrew whereunto if you ad the signification of separation yet it must be separation from knowledge and not from strength or els it answereth not vnto the originall As also the greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth as you saie exceeding immeasurable greate passing all meane c. must be vnderstood for exceeding measure in knowledge or els it is not right and so maie your latine suprate be vnderstood also as Saint Ierome translateth the same verb Ps. 139. where it is manifestlie taken for maruelous in respect of the want of knowledge And therfore none of these three wordes vsed in the three auncient tongues hauing a negation before them do expresse so much as you would gather by the vulgar translation the law is not aboue thy strength Wherefore you may take bayard whome to your owne stable that make such ignorant and impudent conclusions as an Arcadian beast that had learned but a while vnder Apuleius would not make for shame But if Saint Ierome will not satisfie vs you bid vs take Saint Austen who saie you handleth both the wordes alledged of Moses and also the application vsed by Saint Paul of parte of the sentence and prooueth out of both the very same conclusion that we do to witte that the law is not aboue our abilitie to keepe it and for confirmation thereof he addeth maenie other textes of scripture as my yoke is sweete and my burthen light also his commaundements are not heauie and the like concluding in these wordes we must beleeue most firmelie that God being iust and good could not commaund impossible thinges vnto man That you maie vnderstand how manie waies he mocketh vs with his dumme quotations and shameles collections I will sette downe the wholl Chapter which he quoteth De natura gratia c. 69. Valde autem bona sunt praecepta c. The commaundements are verie good if we vse them lawfullie Far euen by the same whereby it is moste firmelie beleeued that God being iust and good could not commaund thinges impossible hereof we are admonished both in easy things what to do and in hard things what to craue For all thinges are made easie to loue to which alone the burthen of Christ is light or that alone is the selfe same burthen which is light According to this it is said And his commaundements are not heauie that he to whome they are heauie maie consider that it could not haue beene said of God they are not heauie but because there maie be such an affection of the heart to which they are not heauie and may aske that which he lacketh that he maie fulfill that which is commaunded And that which is said vnto Israel in Deutronomie if it be Godlie if it be holylie if it be spirituallie vnderstood signifieth the selfe same thing for when the Apostle had rehearsed this testimonie The word is neare in thy mouth in thy heart which this man hath in thy hands for in the heart are spirituall hands this saith he is the word of faith whih we do preach Euerie one theresore being conuerted as there is commaunded vnto the Lord his God with all his heart and all his soule let him not accompt the commaundement of God to be heauie For how is it heauie when it is the commaundement of loue For euerie man either loueth not and therefore it is heauie or he loueth and then it can not be heauie He loueth if as Israel is there admonished he be conuerted to the lord his God with all his heart with all his soule I giue you saith he a new commaundement that you loue one another and he that loueth his neighbour hath fulfilled the law and loue is the fulfilling of the law according to this is that also spoken If they walked in good pathes they should haue found the pathes of righteousnes to be light How then is it said Because of the wordes of thy lippes I haue kept hard waies but because both is true They are hard to feare and liht to loue Therefore loue begonne is iustice be gonne loue proceeded is iustice proceeded great loue is great iustice perfect loue is perfect iustice loue I meane comming out of a pure heart a good conscience and out of faith not fained which then is greatest in this life when for it the life it selfe is contemned But I maruell if it haue not wherein to increase when it is departed out of this mortall life But where soeuer and whensoeuer it is so full that nothing can be added vnto it yet is it not spread in our hearts by
it was in the Apostles That the Church of God meaneth not to make all men partakers of the pardons which would seeme to be rel eued thereby but such onelie as be of sit disposition therefore and how they ought to be qualified that must be partakers thereof THE 10. CHAP. ALLEN IT is here necessarie therefore that we should aduertise al men that the Popes and Bishoppes of holie Church though they haue not onelie by Christes expresse worde but also by the warrant of the Apostles and practize of their predecessours authoritie to binde and loose yet cuerse of their Pardons or releasing of penance not alwaies to be beneficiali to euerie one that shall claime benefit thereby either in the world present or the next For the holy sacraments themselues doe not at all times attaine to that effect in man for which they were instituted by Christ through the vnworthines of the partie that should receiue them Therefore to make the Pardon 's beneficiall at there must be good consideration and respect in the giuer so the receiuer must by especiall loue zeale and deuotion be made fit and apt to be par taker of so singular a treasure The giuer of the Pardons because he is man may haue sinester respect to the parties person whome he seeketh to pleasure either for kindred for frindship for feare for ritches for honour and such like and they which required them maie for slouthfullnes because they lost not doe penance for their sinnes or for delicatenesse whiles they refuse to absteine from thinges that be pleasaunt for recompence of their pleasures past in these and such other cases some Popes may give by the abuse of their keies authoritie or by error proceeding on false suggestion a pardon as the penitent may also receiue in the face of man But let them assure them-selues that so be affected that God himselfe who cannot be deluded nor by sinester affection caried from iust iudgement will not here confirme the sentence of his seruant who was in this matter either himselfe to blame without cause to bestowe so pretious a pearle of Gods mercie or else the partie vnfit that required to be partaker of that grace whereof afore God he is prooued vnworthie Though the preheminence be neuer so great yet as 〈◊〉 the keie of order may erre through the fault of one partie in remitting sinnes in the sacrament as the keic of iurisdiction may erre in pardoning the inioyned penance out of the sac 〈◊〉 Therefore it is not good for 〈◊〉 man to leaue his 〈◊〉 〈◊〉 vndore or to omie such necessarie workes of 〈◊〉 〈◊〉 at whereby he shalrather be unworthie to be partaker of a 〈◊〉 FVLKE If the poopish Church haue another meaning then the Pope the heade in meaning is deuided from the body The Popes meaning is 〈◊〉 by his wordes which he vseth in his Pardons If the Pope also haue a contrary meaning to his words what is he then but an impupent dissembler which 〈◊〉 great thinges and deceiueth them that pay for them which suppose that their ware is as good as it seemeth to be But by your determination the matter is altogether mistaken Your first reason to prooue that pardons are not alwayes beneficiall to the receiuers is that the sacramentes haue not alwaies their effect thorough the vnworthines of the receiuers But if the receiuer be disposed according to the conditions expressed in the pardon he is capable of it by the iudgement of the canonists Your second reason is the sinister respect or error that may be in the giuer But it is not right that the receiuer being a capable person especiallie hauing paied for his ware should leese his benefit thorough the default of the giuer if he be such a one as hath autority to giue That slouthfulnes or delicatnes should exclude a man from the benefit of his pardon that is in state of grace as they terme it I suppose you are not able to prooue by any groundes of popery The glosse vppon the Bull of Iubileie first graunted by Pope Boniface 8. saith that the Pope declared consistorially that penances inioyned before are also taken away by commutation of the satisfactotic worke in this pardon prescribed and that vowes also except the vow of Ierusalem are taken away by this paidon not onely those vowes which were inioyned for commutation of penance as for satisfaction of sins but also those vowes that haue no such respect as if a man being in daunger of the sea or in siknes doe vow to goe to S. Ieames So that if a man wil performe such penance or vowes it is but a worke of supererogation But if the Pope may so easily erre in occupying of his key of iurisdiction as here you pretende no man can haue confidence in any pardon or dispensation of the Pope because he can not be assured whether the keie did erre in that pardon or iurisdiction likewise seeing the key of order may so easilie goe awrie what trust may a poore Papist haue that his sinnes be forgiuen him that must hang vppon the hitting or missing of tow so vncertaine keyes ALLEN Christ our Lord pardoned Mary Magdelen of manie sinnes and by all likelihood forgaue her all the paine due for her greeuaus offences both eternall and temporall Marie she was wonderfully well framed and apt to receiue such a singular benefit for shee loued exceeding much and therefore much was forgiuen her She washed Christes feet with her teares and with her heare of her head she wiped them againe She honoured Christes bodie with ointment of price towardes his buriall with other such expresse tokens of passing loue of our Lord which did winne her a pardon of so manie sinnes For of loue it is written Charitas operit multitudinem peccatorum Charitie couereth a number of faultes And yet after all this large remission if we beleeue histories of the Church shee ceased not all her life to doe passing pennance FVLKE It is certaine that Christ pardoned the sinnefull woman whereof Saint Luke speaketh as well of all paine as of all sinne And shee was wonderfully wel framed to receiue his pardon by the grace of God by which shee was endewed with faith as he himselfe acknowledgeth saying vnto her thy faith hath saued thee And this her faith was not idle but wrought thorough loue which shee acknowledged ought to be the greater as shee had receiued the greater mercie so gaue forth great tokens therof But her loue was not cause of her pardon or forgiuenes of her sinnes but because manie sinnes were forgiuen her therefore shee loued much as shee had greater cause for he to whome litle is forgiuen ioueth litle as it is manifest by the parable of the two debters Neither doth charitie couer manie sins by winning a pardon for them but as S. Peter citeth the prouerbe out of Salomon whoe declareth that it is the effect of loue to hide our neighbours faultes where hatred contrariwise
Laodicea or from the Laodiceans which in sense maie be al one with the most vsuall reading that expresseth the preposition from Therefore it is true that Master Charke saith by both the editions and by the vulgar Latine text also that albeit manie make mention of an Epistle written by Saint Paull to the Laodiceans he him selfe maketh none The 12. section Of the Scriptures missalledged for the contrarie by M. Charke THe text is 2. Tim. 3. 16. 17. The wholl Scripture is inspired of God and is profitable c. The Censure had cauiled against his translation which it was nessarie for him to defend against which defence you haue nothing to replie and therefore begin with the first reason about profitable and sufficient Hetahis profitable sometimes shall import sufficient and not barelie profitable as for example when some reason is adioyned why it should be profitable nothing els applied or seruing to that effect as when the Apostle writeth that godlines is profitable to al things hauing the promises of this life and of the life to come where profitable importeth sufficient for the obtaining of all good thinges of both liues Against this you trifle First that it is but a slender argument to inferre one particular of an other But if your eies were matches your might see a particular inferred of an vniuersall Whersoeuer some reason is alledged whie a thing should be so prositable that nothing els is necessarie for the effect there profitable importeth sufficient as in that example godlines is profitable for all thinges c. But so it is in the text in question therefore in that text profitable importeth sufficient Neuertheles in your opinion M. Charke is vttrerlie deceiued in this example of godlines which by the 〈◊〉 of Saint Ambrose Saint Ierome and Saint Augustine importeth no more but that godlines hath her promises of reward in all actions whether they be about matters of this life or of the life to come So that the meaning is that pietie meriteth in all actions but is not sufficient to the obtaining of all good thinges of both liues First concerning Saint Ambrose reade him who will vpon this text and he shall finde the contrarie Pietati operam dandam commonet quia grandem habet presectum Qui enim misericordiae student senioribus 〈◊〉 reddentes parentibus in presenti vita auxilia Dei non 〈◊〉 in He admonisheth to labour in godlines because it hath greas profit For they that are mercifull 〈◊〉 their olde Parents loue they shall 〈◊〉 mant the helpe of God in this present life and in the world to come they shalhaue immortalitie with glorie Againe omnis enim 〈◊〉 discipline 〈◊〉 in misericus dia pietate est All the summe of our discipline is in 〈◊〉 and pietie Now pietie as you confesse comprehendeth charitie and the loue of God And therefore in the end Saint Ambrose after he hath shewed that bodelie exercise taken for fasting and abstinence without godlines shal haue 〈◊〉 punishment concludeth that fasting and abstinence of men that are spirituall being to the end of pietie is comprehended therein S. Ieromes wordes vpon this text are no more but these Et 〈◊〉 tempus in futurum nam ipsa vidua in presenti casta est merces eius manetinea Godlines is profitable c. both for the present time for the time to come For euen the widow her selfe is both chast in the present time her reward abideth in her What is here against the sufficiencie of pietie S. Augustine de morib Eccles. lib. 1. c. 33. hath onelie these wordes 〈◊〉 to this text speaking of the godlie life of Christians liuing vnder discipline in citties Ita pietatem sedulò exercent corporis verò exercitationem vt ait idem Apostolus ad exiguum tempus 〈◊〉 nouerunt So they exercise godlines diligentlie as for corporall exercise as the same Apostle saieth they knowe to pertaine but to a short time Where is here either the vnsufficiencie orthe merit of godlines for the promise of reward is of mercie not of merit This reason therefore of Master Charkes for the safficiencie of the Scripture standeth im mooueable seeing the Scripture is so profitable to all points of doctrine that nothing els is required to perfection The second reason you saie he frameth in these wordes That which is profitable to all the partes which maie be required to perfection cannot but be sufficient for the perfection of the wholl but that the Scripture is profitable in such manner the Apostle doth fullie declare in rehearsing all the particular partes which are necessarie and adding also after generallie that the man of God maie be perfect 〈◊〉 the Scripture is 〈◊〉 Here of your charitie you praie God to helpe Master Charke 〈◊〉 him that he is a simple one to take controuerfies in hand And then you aske what boie in Cambridge would haue reasoned thus And whie all this forsooth euery boie knoweth there is a cause sine qua non which is not onelie profitable but also necessarie to all partes whereof it is such a cause and yet it is not sufficient alone either to the partes or to the wholl as the head is 〈◊〉 for all the actions of this life as to sing weepe dispute yet is it not sufficient alone to performe these actions Therefore it followeth not that whatsoeuer is profitable to all particular partes should be sufficient to all Dij te Damasyppe 〈◊〉 verunrob consilium 〈◊〉 tonsore Or as we saie in English the vicar of fooles be your Ghosllie father Did you learne when you were a boic in Cambridge orOxford to repeate your aduersaries proposition by halfes then to confute as much there of as you list Looke backe you shall finde that his proposition is not what soeuer is profitable to all particular parts is sufficient for the wholl but whatsoeuer is profitable to all the partes which maie be required to perfection is sufficient for the perfection of the wholl or whatsoeuer is so profitable to euery part as maketh the wholl perfect is sufficient to the wholl Against these propositions if you haue anie thing to obiect perhappes we shall haue it in your next replie for hetherto you haue said nothing and his argument standeth still His third reason is taken of the wordes of S. Paull immediatlie before where he saieth vnto Timothie That the holie Scriptures which he had learned from his infancie were able to make him wise vnto saluation So the argument is this that which is able to make a man wise vnto saluation is sufficient the holy scriptures are of ability to make a man wise vnto saluation ergo they are sufficient But this you denie What I praie you for I hope the 〈◊〉 be rightlie framed In effect the minor which is the very wordes of Saint Paull For as though either you knew not or cared not for the originall text which saith 〈◊〉 〈◊〉 〈◊〉
cōpetent ministers where the present peril of any mans life forceth thereunto that euen then when they may be beneficiall to other that without schisme cal for the sacraments yet they shal be damnable vnto themselues For hereof let euery man be bold that taketh vpon him any ministery in schisme disorder that so often he hath practized it so often hath he prouoked gods ire towardes him-selfe and procured as much as in him lieth his indignation to all that are partakers thereof S. Basil the great complaineth hereof verie much in his daies by these wordes In the doctrine of impiety wickednes the Churches babes be now brought vp For how can it be otherwise Baptisme is ministred by heretikes they helpe forth such as passe hence they keepe visitation of the sicke they haue comforting of the sorowfull they take on them the ease of such as be burdened in all cases and to be short they minister the mysteries of holy communion so that in time though the libertie of Christes religion be restored againe the youth shall take such liking in heretikes practizes to whome by loue and custome they are so fast knit that it will be hard to reduce them home to truth againe Thus farre spake Saint Basil of his daies and right good cause haue we no lesse to complaine of ours They were then incumbred with Arians and we with a legion of new deuises and bold practisioners of such high and heauenlie functions as neither by God nor man they are rightlie and orderly called vnto By these now onelie our soules seeme to liue but by these alone we suerlie die euerlastinglie In al which great desolation of Christian comfort and all spirituall vnctions this were some solace if either the elder sort could consider what they haue lost or the poore children which are nurced in these nouelities might learne what they lacked ALLEN My meaning is therefore to mooue al parties to the necessarie care and heede of the matter by the treatise following trusting that some one or other of my good brethren whoe all be to me moste deare will awake at my earnest call and consider of the matter deepelie how it fareth with him and other touching their soules since the sacrament of penance hath beene banished and the priesthoede of Gods Church spoyled of iurisdiction and right in remission of sinnes and to helpe him in so necessarie and fruitefull aduise of him-selfe and other whome in such cases I meane alwaies to serue I wil seeke out the ground of this authority that hath beene so long practized of the priest and honoured of the people to the singular glorie of God the notorious increase of vertue weale publike of the whol Christian world that both the good Catholike may haue reasonable proose of that which to his immortall weale he hath so long both loued reuerenced in Christs ministers and also the contemners of so heauenlie power may learne in humblenes of heart to like and feare the excellent function which by pride they did before vnaduisedly disprooue It may please any man that is doubtfull of this article which is so necessarie to be knowne to consider giue good attendance to the wholl course of my talke I promise him as afore god whoe will sharply iudge al sinister endeuours in causes of his honour that I will deale sincerelie in all points and faithfullie I will not couer my selfe nor the light of the cause in cloud of wordes neither by any artificiall sleight as new doctors now a daies often doe circumuent the sense of him that is mosse simple such indifferencie shall be vsed euerie where in trial of the truth that I will seeme for his sake to doubt of the matter my selfe Though in deede so god saue me in my common sense and so god spare me for my sins I cā neuer mistrust any point of that faith in which I was new borne baptized But that notwithstāding I wil not spare to rippe vp that which men moste reprooue in gods Church and ministers that al the disobedient children may see how free they be from falsehood and farre from beguiling the flocke of Christ to them committed to keepe we will call the high magistrates though it be exceeding vnseemelie for subiectes to account of their gouernent the principal pastour must giue a reason of his pardons and answere for the limitation of his indulgences by yeares daies and times both he and all other Bishopes shal be accomptable for such graue censures exercised vpon mens soules with them all inferior priests muste be posed for searching the secrets of our cansciences for releasing mans misaeedes enioyning penaunce and requiring satisfaction for sinnes Thus bold wil we be with truth the rather therebie to deface falsehood And all this in that order that may in least roome conteine most matter with both breuitie and light so much as so deepe and large a cause can beare from all contention I will so farre refraine that euen the aduersaries themselues of Cristes truth and doctrine albeit they be persons infamous by law and consent of al nations shall not yet without meete and reasonable moderation be touched or talked of requiring of them this curtesie againe that they reprehend nothing in this discourse pri uily which they can not nor dare not answere to openlie And of my louing brethren that be Catholike I must farder require one thing the sute is for them selues that when in a manner they sensiblie feele the trueth they would not refuse to follow the same that by outward worke they may declare their inward will Here of I am more carefull for that I see heresie and falsehoode to be of that countenance and colour that it is often liked before it be beleeued where gods trueth for terrour and bitternes that it beareth is not alwaies followed where it is wel knowne trusted But surelie truth is not profitably vnderstood till it be willinglie practized Therefore whoesoeuer acknowledged in his conscience the power of Gods Church and mynisterie for the remission of sins and vseth not humblie con fession of his sinnes that that power may redound to his saluati on he is so much farder from God by how much more he knoweth the right waie to come to God Mans will must in all such cases of terrour and difficultie geue ouer to Gods ordinance whose commaundements though they seeme to the worldlie burdenous yet to the good and ghostlie paucis amantibus saith Saint Augustine they are sweet and exceeding pleasant And this let euerie man assuredlie know that whosoeuer counteth confession so heaiue he neither feeleth the waight of sinne nor yet sufficientlie feareth the appointed paine for the same Al these vntowardlie affections that sinne and the world haue planted in vs all let vt seke by loue and zeale of Gods trueth and ordinance to amend and ioyne with me geucle Reader I besech thee in praiers that our endeuours maie please God and profit his people
breedeth contention and exprobration of mens sinnes Of penance done by Marie Magdelen no auncient authenticall florie doth testifie and if it did it were hard to prooue that this sinnefull woman was Marie Magdelen ALLEN Indeed if we speake exactlie a Pardon doth not so much remit to the penitent anie good worke either freelie done or charged vnto vs by others appointmrnt as it doth release the bonde or debt of penance that where before I was of necessitie bounde to satisfaction for penance of my sinnes I maie now after the debt be remitted paie my penance freely that I maie not appeere vnworthie of other mens reliefe whiles I refuse not to worke also my selfe as a poore member in the wholl mysticall bodie of Christ in the knot whereof his mercie commeth vnto me And if it then so fall out that I by reason of sicknes or short life can not fulfill my penance I shall then departing hence be free by the grace of Christ graunted me in the Indulgence and so be whollie free of such debt as I els should haue supplied in purgatorie in my soule Let no man therefore doe lesse penance for anie pardons sake if his habilitie serue thereunto which is neuer giuen to hinder the fruites of good workes and repentance But where there is before God and our consciences iust cause whie we can not fulfill such necessarie and requisite satisfaction as is enioyned or deserued there we maie be in assured hope that God will confirme the sentence of his seruants Otherwise as Saint Cyprian saith if anie man not thus qualified seeke deceitfullie for a peace or pardon he deceiueth himselfe and Gods priest to who seeth the faces outwardlie of the penitents but the hearts of them God onelie beholdeth and accordieg to the behauiour of their mindes and meanings shall iudge them in the next worlde and amende in their punishment the sentence of his priests FVLKE If you spake exactlie before anie good worke that is inioyned as a penance and satisfaction for sinne is released by a pardon And the Popes declaration which I did latelie set downe out of the glosse affirmeth no lesse vpon his pardon But now to couer the shamefull abuse of the Popes pardons you extenuate the force and validity of them almoste as much as els where you magnified them Canonicall penance which you saide ought to be a rule of secret and shrift penance bindeth no man longer then his life For the Canons graunte a pardon of course at the houre of death euen to them that were excommunicated whereof it followeth that if the Popes pardon release not penance in this life it is good sor nothing As for cases of necessitie are dispensed with all by God himselfe without the Popes or anie mortall mans pardon For no inioyned penance can be of greater band then the rest of the sabbath which yet for necessitie maie be broken as our Sauiour sheweth by the example of Dauid eating the shewe bread which otherwise then in the case of necessitie had beene sacriledge for him to doe Saint Cyprian speaketh of hypocrites which counterfaiting repentance desired to be receiued into the Church from which they were iustlie excluded which if they deceiued the Church by fained repentance yet shoulde not they escape the iudgement of God He speaketh not of receiuing the Popes pardons Iubeleies dispensations absolutions and such like baggage ALLEN God Church though shee be much inclined to mercie yet shee crieth not with the flatterers and false preachers of the worlde peace where there is no peace And of our mother the Church it may well be verified that Saint Augustine spake of God himselfe in the like case Nemini dedit laxamentum peccandi saith he quamuis miserando deleat iam facta peccata si non satisfactio congrua negligatur She hath giuen no man a frreedome to sinne though by mercie she remitteth sinnes alreadie past if competent satisfaction be not neglected So that a Pardon can not well be beneficiall to anie man that neglecteth penance or without all cause omitteth his 〈◊〉 in fulfilling the same though it be exceeding commodious and profitable to him that lacketh time and space to satisfie where of good will and deuout intent he is readie thereunto Therefore I would aduertise all such as haue a Pardon or Indulgence vpon iust and true suggestion obteined for release of their inioyned penance or other deserued paine and thereupon omitte to doe their said satisfaction that they helpe the lack thereof otherwise where their habilitie is the better As if they can not through feebleres or other notorious perceiuing of harme thereby fast for satisfaction of their sinnes then let them supplie that by more liberall almes and charitable reliefe of such as be in necessitie For that kinde of charitie Christ 〈◊〉 charge to the Pharisies for the purging of their sinnes 〈◊〉 signifiesh the recompence of the residue of their paine and necessarie clensing of the remnants of their faults and 〈◊〉 〈◊〉 the remission of the same For almes will not purge deadlie sinne and the verie iniquitie thereof as Saint Augustine well noted in the place last out of him alledged Of the paine temporall then Christ saide giue almes and all is cleere with you But if you can not that waie for lack and insufficiencie then be earnest in praier and continuallie crie out in Pater noster forgiue vs our debtes dimitte nobis debitae nostra and by the Orison not onelie veniall sinnes but also the temporall debt that remaineth for deadlie crimes aster they be remitted and repented for be forgiuen In this case also it is verie good to helpe both by counsell trauell to turne the wicked sinners from their euill waies and to call Heretikes and Schismatikes home to Gods Church and Christes faith For of that worke it is written that it couereth a multitude of sinnes Againe to be daylie and deuoute at the blessed sacrifice of the Masse there with zeale and loue to embrace with Marie Magdalene the holie bodie of our sauiour and often to receiue the same with Zacheus into our house and temple of our bodie in the holie sacrament This moste excellent acte of religion doth wonderfullie diminish the deserued paine for sinne and make vs fitte to receiue fruitfullie the Pardon 's giuen by the Magistrates spirituall in the person of Christ. Or if this in these dismall daies may not be had yet learne at the least as well to lameut the lack of it as to be sorowfull and conirite for thy sinnes for earnest vnfained teares proceeding of loue and deuotion haue purchased many one a pardon Peter wept bitterlie and loued hartelie and therefore he was restored to grace and mercie and after Christ had punished as in way of penance his three denials with a triple demaund of his loue as though he had doubted of his heart towards him as Saint Hilarie Saint Cyrill and other doe inscrpret it he not onelie gaue him a
effectuall in all mens cases that no man can follow Christ herein that his blood should be shed for remission of sinnes or the paine due for the same And verie excellentlie writeth Leo the first Bishop of Rome against the blasphemies of Nestorius and Eutiches concerning the effect of martirs suffrings in these wordes Dicant quo sacrificio reconciliati dicant quo sanguine sint redempti Quis est vt ait Apostolus qui tradidit seipsum pro nobis oblattonem hostiam Deo in odorem suauitasis Aut quod vnquam sacrificium sacratius fuit quam quod verus aeternvs pontisex altari crucis per immolationem fuae carnis imposuit Quamuis enim multorum sanctorum in conspectu domini pretiosa mors fuerit nullius tamen insontis occisio redemptio fuit mundi Acceperunt iusti non dederunt coronas de for titudine fidelium exempla nata sunt patientiae non dona iustitiae Singulares quippe in singulis mortes fuerunt nec alterius quisquam debitum suo fine persoluit cum inter filios hominum vnus solus dominus noster Iesus Christus qui verè erat agnus immaculatus extiterit in quo omnes crucifixi omnes mortui omnes sepulti omnes sunt etiam suscitati de quibus ipse dicebat Cum ex altatus fuero à terra omnia traham ad meipsum Fides enim vera iustificannimpios creans iustos ad humanttatis suae 〈◊〉 a participem in illo acquit it salutem in quo solo homo se inuenit innocentem liberum habens per gratiam deide potentia eius gloriari qui contra hostem humani generis in carnis no sirae humilitate congressus his victoriam suam tribuit in quorum corpore triumphauit Let them tell by what sacrifice they be reconciled with what blood they be redeemed who it is as the Apostle saith which gaue himselfe for vs an oblation and sacrifice of sweete sauour vnto God or what sacrifice was euer more holie then that which the true and eucrlasting high Priest laid vpon the altar of the crosse by the sacrificing of his owne stesh For although the death of manie Saintes hath beene precious in the sight of the Lord yet the slaughter of no giltles person was the redemption of the world The iust men haue receiued they haue not giuen crownes and of the valeantnes of the faithful are growne examples of patience not gifts of righteousnes For the deathes in euerie one were singular nei ther did anie man by his end paie the debt of another seeing among the sonnes of men there was but one alone our Lord Ie sus Christ which was truelie the immaculate lambe in whom all are crucified all dead all buried all also raised againe Of whome he himseife said when I shall be exalted from the earth I will draw all things vnto my selfe For true faith which iustifieth vngodlie men and maketh them iust being drawne to the partaker of his humanitie obteineth saluation in him in whome alone man findeth himselfe innocent hauing libertie by the grace of God to boast of his power which encountring with the enemie of mankinde in the basenes of our flesh giueth the victorie to them in whose bodie he triumphed If the Romish Antichristes that followed Leo the Bishop of Rome in place had followed and allowed this his doctrine they would neuer haue deuised nor manteined this encrease of their treasure by the merites and sufferings of Saints whose martirdome profited the Church by the examples of patience to the confirming of faith not communicating of Iustice to the en crease of merite Whose deathes were singular and proper to them-selues to receaue the crownes of glory which Christ had merited for them not common by waie of desert to gaine crownes for other or to satisfie for the debt of other For that was the power efficacie and effect of the onelie sacrifice of our sauiour Iesus Christ to satisfie for the sinnes of his people and to purchase the crowne of eternal glory for them The conformitie therfore of the members vnto the head in suffering and the suffering of Christ in his members prooueth no satisfaction necessarie to be wrought by the members to make the passion of the head effectual for them that are saued and much lesse the want of workes satisfactorie in some to be recompensed by the aboundance of paines penance in other neither doth Saint Paul confesse anie such thing whose sufferings did otherwise benefite the Church then by satisfying for the paine due to other that wanted workes satisfactorie Neither doth the communion of Saints fauour anie such in which all power of spirituall life by ioynts and sinewes is conueied from the head to the members euerie member yeldeth to the rest the dutie of loue and seruice which is appointed vnto it But to satisfie for an others sinnes is not the office of anie member of the Church neither hath S. Paul where you quote or anie where els either the wordes or meaning of anie such merite or satisfaction of anie man for himselfe much lesse for other The ordinarie ministrie of men for such end purposes as it is ordeined of God is to be thankefully embraced but he hath no where appointed men to sacrifice or satisfie his iustice for sinne albeit he hath committed to men the worde of reconciliation the keies of the kingdome of heauen to keepe and exercise his sheep to feed his mysteries to bestowe and full power to binde and loose according to his worde and not according to their affection will and pleasure ALLEN Let no man maruell that in such a face of Gods iustice as we see by the inioyning of great penance in the Church after sinnes be remitted and by Gods own often scourgies temporal both in this world and the next let no man I saie maruell that yet there be waies of Gods mercie and meanes through the ministerie of man to turne awaie the wrath of our Lord and by other helpes to satisfie his iustice againe Onelie let the partie in all his insufficiencie be zealous deuous and diligent as he maie and God himselfe will a thousand waies seeke of his owne mercie to satisfie himselfc with his sonnes paines applied by the trauaile of other the faithfull that haue beene and be in his Church to the helpe and releife of that member that hath nothing left but loue and the felowship of holie Saints whereby he maie craue mercie and pardon Let them consider that doubt of this point howe often God hath as it were determined to plague the people of Israell which he chese to be his peculiar and yet in the midst of his decree and iustice hath giuen mercie and grace at Moses and Aarons requests Yea how often he hath as it were procured the iust to stand betwixt him and the people whome he meant to punish Mansuetum habemus dominum solùm occastonem arripere vult mox omnem praese
after his wordes set dowen in the section last before in which he speaketh neither of the deserts of the liuing nor of the deade able to answere his iustice for other but altogether of the mercie of god which taketh occasion euen of his loue which he beareth towards his Saints that are departed to shew compassion vpon them that are aliue this for his couenants sake although Chrysostome seemeth to speake of the intercession of them that are departed which yet prooueth no merit or satisfaction For to become an humble suter for a benefit or a pardon is not to deserue a benefit or to satisfie for an offenders trespace And this benefit he giueth saieth Saint Cyrill vpon this text vnto the memorie of holie men that sometime he forgetteth the euills which their posteritie haue committed To the like effect speaketh Saint Hierome that which God giueth of his mercie is no merit or satisfaction to his iustice ALLEN And suerlie if in the daies of olde where neither so much grace nor mercie was to be found nor Christ which is the fountaine of all pardon was not yet offered vp to paie the debtes of his brethren sinnes nor the communion of Saint was yet so fullie established whereby the merits of one might redound to an other nor the Church so honoured with the gift of Gods spirite for remission of mans offences nor the priesthood of God so credited with the keies of the kingdome if afore all these things were no otherwise wrought but in base figurse such waies were found out and that by Gods owne procurement of mercie and grace in the midest of intoyned penance and punishment what neede we to doubt but their now be many meanes made in this happie societie of Saints so to remit the bond of satisfaction to some that Gods iustice maie be answered againe by other of this happie household in the aboundance of their holy workes which the Church holdeth moste holilie for to be a perfect and euerlasting treasure to satisfie Gods righteousnes and procure mercie to the needie which by loue zeale deuotion do deserue the same If God remitted of olde temporall paine vnto his people at the call of Moses and Aaron and for his childe Dauids sake that was dead what will not he mercifullie forgiue by our high priests procurements whose pardons and punishments Christ hath solemnlie promised he woulde ratifie and allowe in heauen aboue What will he not do in respect of the paines and aboundant passions of his own childe Iesus that hath yet in the Catholike Church his death so duely represented for the remission of our daily debts what can be denied to the intercession of so manie Saints to the chast combate of so manie Virgins to the bloodie fight of so manie Martyrs to the stout standing of so manie Confessours what mercie maie not the Church craue and doubtles obteine for anie of ber children either in penance ' in this world or in paine in the next that hath in her treasure such abundance of satisfaction first in our head Christ Iesus through whose gratious workes all other mens paines are become beneficiall either to themselues or their bretheren and then in the store of al holy saints trauilles not yet wasted in procuring mercie for others besides moe waies of grace and remission that our mother the Church hath in readines to relieue her children that doe continue in her happie lappe and in the societie of her communion with humble submission of themselues to the powers ordeined of Christ for the gouernment of their soules with request for this pardon at their handes to whome be giuen the bestowing and disposing of the inestimable treasure of so blessed a ministerie FVLKE The grace and mercie of God in Iesus Christ was as largelie to be found for the saluation of his people in the daies of olde as in these daies Iesus Christ was yesterdaie and to daie is the same and for euermore And the Lambe was slaine from the beginning of the worlde as touching the effect of his death vnto all Gods elect and the communion of the Saints was as fullie established to the receiuing of al vertue of life from Christ their heade and to the mutuall seruice of loue and ministring of gods gifts one to another but not to merite at all either for themselues or for other Such meriting is dishonorable to the heade from whome euerie member receaueth life and all power and offices thereof ac cording to the measure of euerie member to the encrease and building vp of the wholl bodie in loue The Church of olde had also the ministerie of remission of sinnes and the keies of the kingdome of heauen and that not in base figures onelie but insufficient effect to the euerlasting saluation of Gods people And therefore to saie that all these things were none otherwise wrought but in base figures is to denie the saluation of all the fathers that died before the incarnation of Christ. For base figures could haue but base effectes base figures could not worke eternall life The ministerie figures of the law separated from Christ are in deede the weake and beg gerlie elements of the worlde but beeing referred to Christ and made effectuall by his death through faith in the partakers they are of the same power and riches vnto euerlasting saluation that the ministerie and sacraments of the new Testament But admit that nothing was wrought to them but in base figures yet it followeth not that after the incarnation and actuall death of Christ there should be any more meanes to remit the bond of satisfaction by answering Gods iustice then in that onelie sacrifice obedience and suffring of Christ or that the Church should haue such a store house of mans merites to satisfie Gods righteousnes or that men by loue zeale and deuotion may deserue Gods mercie these popish positions can neuer be prooued Againe whatsoeuer God remitted at the praier of Moses and Aaron and for his couenant made with Dauid or whatsoeuer he gaue to the memorie of that holie man he remitted and gaue for Iesus Christs sake in whome onelie his iustice was satisfied and he well pleased But your high priest with his Antichristian pardons and punishments which are grounded vpon the merites of men or coloured with the merites of Christ which yet are rent and rorne from the effect of his death Christ will destroy with the breath of his mouth and abolish with his glorious appearing For the death and passion of his sonne Iesus Christ God wil be merciful to his seruants that by faith take holde of the power of his death but neither by masses nor pardons doth he bestow the vertue thereof The good workes and sufferings of the saintes be examples of vertue and patience not merits or gifts of righteousnes The death of Christ answering Gods iustice and reconciling vs to his fauour hath made that good workes of his saintes which are the giftes of his grace