so wel knowen because the persons departed be not in case to make them selues more apte to take benefite thereby then they were at their departure heÌ„ce And therefore if they were not with singular zele and deuotion so qualified in the end of their life they can not now any whit a better their owne case or otherwise dispose them selues to atteine the fructe of those singular remissions And more then that no Indulgence is lightly graunted but vpon the fulfilling of some appointed worke of piety and the departed not hauing alwayes in this life suche frendes as will accomplishe coÌ„petently the worke prescribed by the Pardon nor him selfe now in case to doe the same he often misseth the benefite of the Churches remission which els he might haue had by the meaning of the giuer Wherevpon it seemeth to some to be no surer how farre the departed may be relieued by the Keyes of the Churche then it is of other holy suffragies and good workes either of priestes or priuate persons all which doe assuredly relieue them that be in Purgatorie but without any limitation of benefite which wholly ys vnknowen vnto the liuinge without speciall reuelation in what state they stande And therefore vpon this consideration the learned diuines doo teache that the Pope doth and lawfully maye applie vnto the soules departed by his keies some parte of the Churches treasure which consisteth of Christes satisfaction other his Sanctes by which the departed as they haue need and be in competent termes to receiue benefite by the merites of their heade or felowes maye be released from some parte of their paines but yet they will not charge any man with necessitie of beleuing that the Pope or Churche shoulde vse mere iurisdition ouer them that be in an other worlde To be playne for the peoples vnderstanding the meaning is In a pardon ther be tvvo thinges that in a pardon there are two thinges the one is a sentence of absolutâ—on definitely pronounced vpoÌ„ any person penitent the second is the recompence of the debt of sinne remitted by the sayde absolution through the application of â—he Churches treasure by the power of the officiers Keyes Both these two iointly can neuer be exercised vpon any person not subiect thoughe the one maye Absolution can not properly be giuen nor fructfully to any man not subiect to the giuers regiment but the application of the treasure maye be made by the Keyes to procure mercie for them that be not vnder their power but that is not by proper iurisdiction but by aide of requeste made by iust offers why the partie should be receiued vnto mercy In this sense then the Pope absolueth no maÌ„ departed absolutely but only offereth in the person of Christ for the releife of him that is in Purgatory to God his mighty iudge ther the abuÌ„dante price of Christs passion the satisfaction of Saints And no doubt for his reuereÌ„ce and representing Christes person he is more often hearde then any priuate man offering onely his owne almose and prayer for the soule departed And for that cause in this sense the Popes Pardon worketh onely per modum suffragij as by aide of sute and not by regiment or iurisdictioÌ„ which many suppose doth not extende past the compasse of this worlde and therefore that he can not exercise the act of binding or loosing which be proper to his power and gouernement ouer any in the next life thoughe to make sute for them before God he may apply some portion of Christes copious redemption and Saintes satisfaction by the vse of his keyes which there make forcible intercessioÌ„ thoughe they caÌ„ not giue iudiciary absolution And all this that the foly of many men so muche wondereth at is nothing ells but to set before God the Father the death of his owne Sonne and his grace in all Sainctes for to procure mercye for their poore brethren in miserie in the nexte life as the like is doone with greate pietie in many other holy actes of religion continually practised in the Churche for the mutuall helpe one of an other And indeed the Church hath vsed these many yeares to put this clause in suche Indulgencies as did in any parte concerne the departed per modum suffragij as Sixtus the fourth Innocentius the eigth and now of late both Pius the fourth and the fifte and all other lightly in the like grauntes Wherby it is playne that we are not charged by the Church further to beleue then that the Pope may assuredly release the departed of some parte of their paines or al by the way of suffrag and sute as other holie workes of christianitie applied vnto them by their brethren aliue may doo For yt were no reason that priuate persons should as it were coÌ„municate and sende vnto them their fastes almose and prayers for the release of their paine and he that representeth Christes person should not in Christes name and the whole Churches applie vnto them some parte of the common wealths treasure to sue for their deliuery and helpe to satisfie for them in their lackes This therefore they call a Pardon per modum suffragij as by way of aide of request Which doctrine is most true in it selfe and agreable to the practise of the Churche and fourme of Indulgences alwayes vsed and may assuredly reliue suche as departed hence in grace zele of Gods house which I compt disposition enough in the partie and haue frendshippe in the worlde of suche as for their sakes will be content to accomplishe the apointed worke of the Pardon A declaration of the Churches meaning touching the coÌ„mon treasure which is said to remaine in her store for the recoÌ„peÌ„se of suche enioyned penaunce as she releaseth by her Pardons with the conclusion of the whole matter The twelueth Chapter BVT now if you aske me here how it staÌ„deth with the iustice of God thus to forgiue the payne and debt of satisfactioÌ„ which either God or the Churche enioyneth for the recompense of the former sinnes especially seeing the catholike Church doth holde that it perteineth to Gods iustice no lesse to punishe sinnes with some temporall scourge after it be forgiuen then it doth perteine to his mercie to forgiue the saide sinne and the debt of euerlasting damnation Now if it stande not with his iustice to lett a sinner escape wholly without correction or satisfaction then it may much more appere to be against his iustice also that any power of man shoulde remitte and release that bonde of satisfaction which Goddes iustice required and was to the offender enioyned For the answer and perfecte vnderstaÌ„ding of this doubt it is to be knoweÌ„ and well weyghed that in deede no release coulde be had of suche enioyned penaunce or deserued payne for sinnes past if Goddes iustice were not otherwise recompensed and the lacke of the parties punishment supplied againe by the abundance of satisfaction made by Christ vpon the Crosse euery droppe of whose innocent
of benefites and mutuall helpes passeth not from the heade to the members nor from one member of the body to an other but by the ordinarie means of Christes appointment as by sacrameÌ„tes sacrifice and sundrie wayes of his seruice that not without the ministery of men in whome he hath put the woorde of this recoÌ„ciliation to whome he hath committed his keyes to kepe his sheep to feede his mysteries to dispose and to whome finally he hath giuen full power both to binde and loose Lette no man marueile that in such a face of Goddes iustice as we see by the enioyning of greate penaunce in the Church after sinnes be remitted by Gods owne often scourgies temporal both in this world in the next let no maÌ„ I say marueile that yet ther be ways of Goddes mercy and meanes through the ministerie of maÌ„ to turne away the wrath of our Lord by other helpes to satisfie his iustice again Onely let the party in all his insufficiencie be zelous deuout diligeÌ„t as he may God him selfe wil a thousand wayes seeke of his owne mercie to satisfie him selfe with his Sons paynes applied by the trauaile of other the faithful that haue bene and be in his Churche to the helpe and relief of that member that hath nothing left but loue and the felowship of holy Sainctes wherby he may craue mercy and pardon Lette them consider that doubt of this point how often God hath as it were determined to plague the people of Israell which he chose to be his peculiar and yet in the midst of his decree and iustice hath giuen mercy and grace at Moyses and Aarons requestes Yea how often he hath as it were procured the iust to stande betwixt him and the people whome he meant to punishe Mansuetum habemus Dominum Homil. 10. de poeniteÌ„t solùm occasionem accipere vult mox omnem prae se fert misericordiam saith S. Chrysostome We haue a meeke maister he onely taketh occasion streight he sheweth him self wholy to be giueÌ„ to mercy He appointeth to punishe that they may see what of iustice their sinne requireth yet he seeketh meanes him self that their high priestes guydes may turne away the enioyned plague that they may learne sayd the saide holy Doctour that they had their pardoÌ„ not of their owne merites or deseruinges but by Moyses Patronage prayers That you may see therby how one member relieueth through Goddes mercy his felow meÌ„ber that lacked Wherby there appeareth both exceding iustice much more mercy Al his wayes truly be mercy iudgemeÌ„t to such as loue his testimonies And it fareth with oure Lord God as it doth with a wyse and discrete maister towardes his seruauntes or with a father towards his louing children for they wil often shew theÌ„ selues to be rigorous bent to chastice the faultes of their seruauntes children yet theÌ„selues of their owne accord wil ofteÌ„ procure some other to hinder their intended punishmentes to take froÌ„ theÌ„ as it wer by force their childreÌ„ or other offeÌ„ders eueÌ„ so staÌ„deth it betwene God and the children of his chosen Church who though he often iustly shewe him selfe angry and bent to correctioÌ„ neuer the lesse he doth not only mercifully remit but procureth him selfe other either patrones or intercessours for whose sakes he may iustly and by good reason remitte Hiere 5. After many threatninges of the Citie people of HierusaleÌ„ he thus moueth him selfe to mercie Circuite vias Hierusalem aspicite considerate quaerite in plateis eius an inuenias virum facientem iudiciuÌ„ quaerentem fidem propitius ero ei Looke rounde about the Citie and view the streates therof aÌ„d haue good consideration whether any one maye be founde there that doth iustice and studieth after faithfullnes aÌ„d I vvil hau mercie on the Citie In the fifth of Hieremie Where you may perceiue that God will forgiue all for ones desertes and that the good workes of one maye by Gods iustice supplie the lacke of many other not yet to deliuer any man from euerlasting damnation that is impenitent and therfore in case state of eternall death For the worke of the faithful can not exteÌ„de to doo good to such as be for euer separated from their felowship therefore can be no meÌ„bers of the coÌ„mon bodie in the firme knotte whereof only there is mutual health helpe among such as partly lack partly doo abund for release of the rod of temporall correction that is often laied vpon the children and not of any eternall punishment that onely happeth to suche as be separated and cut of effectually from Christes bodie which is the Churche for euer The treaâ—uâ—â—â— of the church riseth aâ—â—o by the deâ—erts of the departed Neither doo the desertes onely of the liuing helpe the necessitie of theire felowe members being yet aliue but suche as be deade also doo communicate in their workes with theire brethren yet abiding in this worlde And God of his singulare mercie is often contented to be answered by them for their poore felowe seruauntes that be indebted so farre in the Churche that they be not hable in theire owne persons to discharge their owne debt nor coome oute of the same Sermon â—â—e poeniâ—â—â— confess whereof the said S. Chrysostom doth excelleÌ„tly wel consider in these wordes of his sermon de Poenitentia Mihi autem saith he aliud maius est diuinae misericordiae iudicium quod dicam Cum enim noÌ„ inuenit homines viuos et fiducia praeditos qui possint intercedeÌ„do veniaÌ„ obtinere confugit ad defunctos per illos inquit se remissurum peccata Ezechiae enim dicit protegam ciuitatem hanc propter me propter Dauid pueruÌ„meuÌ„ Olim enim mortuus erat Dauid That is to say I haue yet a playner and greater token of Gods mercy which I will shewe you For when he findeth none aliue that be of confidence which might by intercession procure pardon he turneth to the departed and saith he will remitte sinnes for their sakes 4. Reg. 10. Esa 37. For he spake to Ezechias thus I wil defend this Citie for my own sake for my child Dauids sake yet Dauid was dead long afore And surely if in the dayes of olde wher neither so much grace nor mercy was to be found nor Christ which is the fouÌ„taine of all pardoÌ„ was not yet offered vp to pay the debtes of his brethreÌ„s sinnes nor the communion of Sanctes was yet so fully established wherby the merites of one might redound to an other nor the Church so honoured with the gift of Gods spirite for remissoÌ„ of maÌ„s offences nor the priesthod of God so credited with the Keyes of the kingdoÌ„ if afore all these thinges were no otherwise wrought but in base figurs such wayes were found out and that by Gods own procurement of mercy and grace in the middest of enioyned
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
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
cuiusque peccari et ê™a pleruÌ„que dolor alterius cordis occultus eÌ„ alteri rectè coÌ„stituuÌ„tur ab ijs ê™ Eccliae pÌ„sunt teÌ„pora poeniteÌ„tiae vt fiat eÌ„t satis EccliÌ„ae in quae peccata remittuÌ„tur EueÌ„ for sins being neuer so greuous greate we may not despaire of gods mercy nor of remissioÌ„ to be had in the Church mary alwaies presupposed that the offeÌ„ders must do penaÌ„ce according to the quaÌ„tity greuousnes of their offeÌ„ces And because ofteÌ„ it chaÌ„ceth that the sorow of maÌ„s hart wherin much staÌ„deth is vnknoweÌ„ to other meÌ„ it is very resonable that the Church should limite their penauÌ„ce by her gouernours to be accoÌ„plished in certayne times appoynted seasons for the aunswer of the Churches right in which onely all sinnes be remitted as out of her lap none at all be forgiueÌ„ for any benefite to the partie So saith this doctour of publike penaunce And of secret satisfaction which now is more vsed after confession leste any maÌ„ should feare that that were not sufficient to satisfie for the remnaÌ„t of debt due for mortal sins forgeueÌ„ thus faith the authour of the booke de ecclesias dogm set furth wyth S. Augustines name De ecclesiasticis dogmatibus Cap. 53. Sed secreta satisfactione solui mortalia crimina non negamus Neyther we doe denie but mortall sinnes maye be loosed by secret satisfaction Fear not the worde satisfactioÌ„ as though it derogated any thing to the redeÌ„ptioÌ„ which is in Christ Iesus It is here in many places of S Augustines woorkes most common SatisfactioÌ„ an vsuall vvord in the doctours and no lesse vsed of al Catholik writers since Christs time who knew right well that the fructes of Christian penaunce done in the vertue force of Gods grace doe applie Christes satisfaction effectually to our benefite and not remoue the vse thereof from vs. But they haue a faith so solitary now a dayes that it will alone apprehende what ye list and reache so farre into Christes iustice that her fautors shall haue no need of christian woorkes or fruitful repentance Now to this ende haue we saied all this that the faithful may vnderstand perfectly what the Pope may by right remitte through his Pardon and Indulgence Note vvel For looke what the officers of Gods Church may bind that without all doubt may they vpon good coÌ„sideration release againe Therefore if they may enioyne penance for yeres and dayes both openly out of the Sacrament and also in priuate satisfaction after Confession then may they release certaine daies and yeares of the same penance whiche was prescribed before For loosing and binding pertaine by reason law and Christes own graunte as to one acte of iurisdiction that the one being laufull Hovv the pardons for daies and yeares do rise the other must needes so be also If the Church be of right power and authoritie to prescribe penaunce of seuen yeares she hath the like right to remitte vpon iust respect eyther all those yeares or some part of the same especially hauing meanes otherwise to supply the lacke of satisfactioÌ„ of Gods iustice in the party peniteÌ„t And therefore I ioyne in argument and open reason with our Aduersaries thus To geue pardon in most coÌ„mon and catholike sense of that woord is to release some parte or all the enioyned penaunce for sinnes remitted But the Pope because he is the principall gouernour of Gods Church may release any penaunce enioyned vpon iust consideratioÌ„s ergo the Pope may laufully geue Pardons The Minor wherein the Aduersaries may perchance geue back I proue thus That which was bound by the Churches or Popes authority may be laufully loosed by the same authority agayne because Christ hym selfe ioyned in hys graunte both these actes together they are proued to be propre to one iurisdction But the Church by the Decrees of Bishops CouÌ„cels hath apoynted such penauÌ„ce so many yeres of correction for sundry faults therefore the same Byshops or suche as be of the like authority when they see occasion may remit the penauÌ„ce of the sayd yeres or som part of it by limitation of dayes or seasoÌ„s as the state of the peniteÌ„t requireth or the time it self doth moue them And thys argument shall be vnmoueable except they reiect wyth the Popes Pardons all maner of discipline as well of excommunication as other lesser satisfactions whereof we haue allready spoken as in deede to maynteyn theyr falshod they must nedes doo as also they shall be enforced to reproue both the holy Councell of Nice all the holy Fathers the generall practise of the Church wyth them the expresse scriptures in whych the woorthy fructes of penaunce sharp disclpline Math. 7. 1. Cor. 11. Heb. 13. Mat. 16.18 1. Tim. 1. iudging our selues obedience to our Prelates bynding reteyning of synnes excoÌ„municatyng deliueryng vp to Sathan be so often coÌ„mended It must nedes be a miserable doctrine of these Protestants whiche can not be vpholden but by so shamefull shiftes and when we driue them into suche straites in a matter where they think most may be said for them selues and least for our defence where shal they stand in our plain causes in which almoste our Aduersaries confesse vs to haue the vantage of Antiquitie and the preheminence of al the Councels in the world But surely I think falshod hath so litle hold in al matters that it staÌ„deth only vpright whiles the contrary is not seen or not vnderstanded which shee seeketh euer by al meanes shee may to couer keepe close For the night shee loueth and in darkenes shee deliteth Doe but open the true sense of anie Article by them impugned and it is more then halfe proued and the ennemies without argument vpon the sight of truth in a maner discomfited So it fareth with them in our present cause which they haue long toyled and troubled in the mist of their phantasies and vpon false interpretation disgraced amongst the simple sort that thing which in this sense as Gods Churche that hath the ruling of the mater taketh it is so sure and so cleare in it selfe that I thinke they shal neuer be hable with honestie to speak against any one parcel therof That there be diuerse wayes of temporal punnishment remaining after sinnes be remitted euery of whiche wayes may be in some cases released in parte or in whole by the Pardons of Popes and Bisshops The sixth Chapter ANd yet to geue more light to the matter the greater ouerthrow to falshod let vs driue the cause forwarde and weigh with our selues the whole state of thinges in this order First that there be three wayes of punnishment of mans sinnes after they be released in the sacramente of Penance besides the fruites of repentance which maÌ„ chargeth himself withall Of three sortes of punnishments teÌ„poral besides the punnishment appointed for offences by the ciuill or temporall lawes whereof I nowe speake not the
I speak of the discharge of the bond thereof or some portion of the same nowe before the partye doe passe hence which is a great deale more proper to the Churches power and more easy to be brought to passe then when the penitents soule is alredy in iudgment there to which place the Churches iurisdictioÌ„ as som suppose doth not extend If the simple vnderstand me not let him marke my meaning by an example The paines of Hel can not neither by God nor maÌ„ ordinarily be holpen or released after man be in the same but the debt of Hell which is due for euery mortall sinne is discharged alwayes at oure repentaunce in so muche that the priest in the sacrament of Penaunce with the sinne euer remitteth the bonde of Hell and preuenteth Gods iudgement in the same So if Purgatorie coulde not at all belong to the iurisdictioÌ„ of the Church nor no person therein yet in the life of the party som peece of the debt therof or all may be released afore hande whiles the party is in the power of the Church her discipline And so it must needes be at euery time that the Church pardoneth the party of all satisfactioÌ„ or any portioÌ„ therof recompensing the same by application of Christes satisfaction and his Sanictes For the bonde of Purgatorie riseth as I haue saied vpon some satisfaction and penaunce to be fulfilled or doone in this life the which being here either by oure paines accoÌ„plished to the satisfying of Gods righteousnes or otherwise pardoned there is no debt or bonde of purgatorie at al the which is so caÌ„celled by the Churche oure Mother that it caÌ„ not be required of God oure Father And this moued alwaies the Church of God diligeÌ„tly to prouide of her teÌ„der mercy towarde her louing Children that they should neuer departe oute of this life in any det of penaÌ„ce knowing well that the residews not satisfied here should be required at their haÌ„des afore God in the next life And therfore though many yeares of penance wer prescribed to al suche as did notorious crimes yet ther was made euer lightly a prouiso that at the houre of theire extremity they should haue peace and pardon and the Churches blessing in the holy sacrament and so depart free from bonde of the Churches discipline and as farre as in her laye might be also discharged of the temporall scourge in the next life as no doubt they were if there remayned no other impediment in them selues So doth Nice Councel moste mercifully prouide Can. 12. lib. 3. Epist 17 and so doth Cyprian and other fathers of the primitiue Church that sawe in their highe wisdom the temporall paine to come muche to hang on the parties satisfactioÌ„ and the bond of the Churches enioyned penaunce And euen at this daye prouision is also made that no penance be giuen but vpon condition of his recouerie to any man that lyeth at the extremitie of death least he should depart hence Epist 180 Ligatus bound as S. Augustine termeth it wherby the debt of his eioyned satisfaction might be required in Purgatorie And nothing in the world proueth more the Churches doctrine of Purgatorie and Pardons then doth the continual coÌ„corde and most agreable practise of these holy actes of binding and loosing iustly vsed in her gouernment How the practise of pardons of these late hundreth yeares differeth from the vsage of the primitiue Church and in what sense suche greate numbers of yeares and dayes be remitted by the Popes pardons The eigth Chapter BVT here we must note some diuersitie in giuing Pardons preuenting Purgatorie paines betwixt the primitiue Church of olde oures of these latter hundreth yeares which did moste iustly rise vpon the alteration of mens maners and state of thinges For in the primitiue Church the enioyned penance was so large for euery mortal crime that it might seme very answerable to the nature of the fault And doubtles it maye not otherwise be thought but the spirite of God did limitate satisfactioÌ„ by the Canons as agreable in all pointes to the debt of sinnes forgiuen which God required for answer of his iustice And therefore when they gaue a Pardon of the enioyned penaunce there could be no great doubt but the penitent being in zeale and deuotion qualified thervnto was therwith fully pardoned of Purgatorie the bonde of al paines to come in the next life But now of dayes when penaunce and large satisfaction oure nature declining euer to the woorse and deuotioÌ„ continually decaying is not enioyned according to the olde Canons and but a smal signe thereof remaining only in secret satisfactioÌ„ which is not of it selfe in this exceding flow of sinne ani thing agreable to the faultes committed in this case to remitte onely the enioyned penance were not enough commonly to preuent Purgatorie paynes or to discharge the penitent of all satisfactorie correctioÌ„ to come Wherby the Châ—rch by instigation of Gods spirite dealeth so much more mercifully now theÌ„ before because the people had neuer so muche neede to hang on pardon as wheÌ„ their sinnes be greatest and their recompeÌ„se least Neuer the lesse suche is the frowardnes of oure time that they had rather take away penaunce contemptuously then haue it released by the power of God laufully For the great infirmitie of this world was this manifould remission vsed yet the meeknes of the Church which by the motioÌ„ of God she applieth her selfe vnto for the distresse of these dayes and for the sinners sake is yet most of sinners now commonly conteÌ„ned of very many that haue ful great need therof as mere folly laughed at Yet the Church for her childrens relief bestoweth mercy still and a great deale lesse it is to offend on that side then the other as no doubt the holy Ghost guiding her affares she standeth vpright on both sides She seing therefore that the remission of the enioyned penance coulde not discharge vs of the bonde of transitorie payn to come being sure that it is nolesse lawful to remitte the paynes due by the CanoÌ„s as enioyned effectually by the CanoÌ„s she giueth now pardoÌ„s not onely de iniunctis poenitentijs but also de iniungendis of suche penaunce as by the nature of the faulte before God or by the decrees of Councells should or had wont to be enioyned For ther is no maÌ„ that hath in penaunce prescribed either of fasting or praying or suche like a thousand or moe yeares And yet it is knowen that many suche pardons are and haue bene giuen long Neither coulde the debt of Purgatorie wholly be discharged now as it was of olde by the pardoÌ„s of the primitiue Church in which onely ther was remissioÌ„ of the penance appointed because al penance thought nedefull was then appointed except ther were releasing also sometimes of all the penaunce or a great peece of the penaunce that should by lawe and reason haue bene enioyned Hovv the great number of
twenty dayes I saye of Purgatorie paines but by so muche as in force of satisfaction there is answerable to twenty dayes faste here So that the Church measuring her mercies by the yeares of penaunce deserued by the lawe in this life or ells where taketh effecte not only in this life where there caÌ„ not be so many dayes in oure shorte time but especially in preueÌ„ting Purgatorie paynes where there maye well be punishmeÌ„t answerable in a very shorte time to all the dayes prescribed by the measures of the lawe and discipline of oure present dayes in the worlde And yet I talke not nowe of taking or deliuering any maÌ„ out of Purgatorie so muche sooner as so manie dayes release doth importe when he is in it alreadye but I meane as I ofteÌ„ saye for the simples sake of him that is yet aliue and in the Churches iurisdiction and therefore may haue by the Keyes of the Churche a pardon of his debtes either all or parte to preuent the paynes of Purgatorie or to discharge the debt therof before that terrible daye come when it shall be actually required And in this sense vndoubtedly are the greate number of yeares and dayes to be taken which be exceding necessary to procure mercy in these euell times wherin we may beholde the pitiful waaste of christian workes euery where and litle penance to be done no not of the better sort of ChristiaÌ„ people As for the other disobedieÌ„t children that euery way laugh their Mother to scorn whether she vse seueritie of discipline or lenitie in remission they haue no parte neither of the Churches blessing nor of the holy workes of Sanites nor of Gods owne peace and pardon Oure Lorde giue them the grace of repentaunce that they may haue a taste either of the Churches discipline or of her mercie and leuitie It is proued as wel by sundrie examples of the olde Lawe as by Christs owne often facte and his Apostles that enioyned or deserued punishement may be released by the gouernours of the Church in their Pardons The Ninth Chapter SOme may here marueile perchaÌ„ce that such power should be giuen to mortal men as to remitte suche great portion of penaunce as by iustice ought to be enioyned or such a number of yeares as are oppointed for satisfaction and correction of former misdedes thereby to remoue from the party the heauy hande of God prepared for iudgement who would not wonder much hereat if they considered that the debt of hel paynes and eternity of punishement which incomparably excedeth many thousand yeares might by the priestes office and alwayes is in the due execution of the sacrament of penaunce fully remoued from the party peniteÌ„t And wher mercy putteth away deserued damnation there may muche lesse force of grace turne away the punishement of Purgatorie being but transitory and equiualent onely to the penaunce of a number of yeares prescribed Pristhod in the nevve lavve of more povver to purchase mercy them in the olde In which case if the Church of God should haue no preheminence now after the incarnatioÌ„ of Christ since which time the wayes of mercy towards mankinde must needes be muche enlarged oure state and gouernement should be much inferiour to the regiment and to the priesthod of the olde lawe which truely did in al thinges but as a shadowe and figure resemble the Maiesty of our Churches preheminence especially there where mercy and grace were to be shewed which came by Christ Iesus Behold theÌ„ some steppe of this more excellent power giuen to oure chiefe priestes Moyses and AaroÌ„ procured mercy aÌ„d pardoÌ„ for the people in the persons of Moyses and Aaron who are noted in the booke of Exodus and Numbers meruelously to haue procured Goddes mercy sometimes by force of sacrifice prayer singular zeale to haue released some great portion of the paines and punishment which God him selfe by his owne mouth determination had layed vpoÌ„ the people With what meruelous confideÌ„ce of his office pity of the afflicted sorte did one of theÌ„ crye out vnto God to hold his hande and pardon the people after they had deserued so greate punishment for worshipping the golden Idol of the Calfe in wildernes Lorde saith Moises this people hath coÌ„mitted an horrible sinne and they haue erected golden Goddes Forgiue them this sinne Lorde or ells if thou wilt not dashe me oute of thy booke toe which thou haste writen This gouernoure and this priest prayed not after a commoÌ„ sorte for pardon of the peoples punishement but he claimeth it with confidence in a maner requireth it as by his iurisdiction office Suche was the force of prayer priesthod before Christes spirituall soueraignty was honoured in the world otherwise then in a figure And yet God in a maner was at that point with them then that he would pardon and punishe at their pleasures For when the sinne was exceding greuous he maketh as it were means to Moises that he should not stay him nor his Anger from punishing of the offenders Let me alone Moyses saith oure Lorde and suffer me to be angrie Ibid. Num. 12. So when his sister Mary was punished by a leprosie for enuiyng at her brothers auhority he cried vnto oure Lorde and said Lorde God heale her againe of this disease and of his mercy so he did enioyning onely vnto her seuen dayes separation Aaron also procured pardon for the people by the like force of this prayer and priesthod when by sedition the people had highly offended God Num. 16. yea he did as it were limite moderat Goddes appointed punishement that his wrath should extend no farther but to the destruction of a certaine number For wheÌ„ God saide vnto Moyses and Aaron departe you heÌ„ce from amongest this people for euen now I wil consume them VpoÌ„ which woorde streight the destruction began and grew very sore a flame of fier pitifully consuming them But Aaron out of hande with his incense ranne to that parte where the plague of Gods ire wasted most and there censed vpp towardes heauen and earnestly requested for the people and so placing him eueâ— iust betwixt those that were slaine and the residewe that were aliue the wrath and indignation of God ceassed But it were to long to make rehersal of all suche punishementes as God hath afflicted his people withall for sinne and yet hath bene either wholy put of or much thereof abated by these priestes euen of the olde lawe when they had no warrant promise ne commission in sacrameÌ„t or other wise other to binde or loose as by iurisdiction or any otherwise but by their praiers where oures of the newe lawe and testament haue expresly receiued a full power and commission concerning the same Therefore now in the new law in the dayes of grace where mercy and iudgemeÌ„t be met together Psal â—4 trueth and peace haue ioyned we shall find expresse exaÌ„ples of iustice iudgemeÌ„t on the one
side grace mercy on the other not only in the gouernmēt of Popes and Bishopes but in Christes owne regiment his holy Apostles from whom to our priestes all this power procedeth In them then of whome heresy and falsehod doo stand in awe lette vs see whether any examples may be founde of pardoning the payne due for sinne The seuen diuels possession of one womans body Lucae 7. 8. Christe him selfe gaue a pardon was no smalle punishment for sinne yet when it pleased Christ he both forgaue her the sinne discharged her of that horrible punishment for the same she had a graūd Pardō a plenary Indulgence because she loued much Yea a woman that had committed adultery Ioan. 8. therefore by the law subiecte to death was pardoned by Christ not only of her sin damnatiō but of the penalty which by Gods law she was subiect vnto for the same syn wherby he declared that he had ful power not only to remit sins but also to giue pardō for any temporal paine or punishment prouided by lawe for sinne where are they woman that do accuse thee quoth Christ Here is none here sayd she Lorde If none haue condemned thee saith Christ thē doe not I condemne thee go thy way therefore and sinne no more And this is in the viij of S. Iohns Gospell Which exāple I alleadge the rather because S. Augustin noteth it as a straūge power iurisdictiō Epist 54◠that should remit the punishement enioyned by the law it selfe for a publike crime wher the person was taken with the maner Yea he applieth it to Priestes Bishopes proueth that it becommeth thē at the least to make intercessiō to the tēporal officers by occasion for the release of offenders euē ther wher they be subiect vnto the apointed punishment of the lawes Wherin he saith that though they cā not by their authority cōmaund their release yet that it behoueth the Ciuile Magistrates to release the payne wher they doe make request For which cause Macedonius a Magistrat had chalēged S. Augustin or rather asked him the questiō why Bishopes did so much intermedle in the tēporal iudgmēt for procuring pardō to offēders in so much that they woulde not take it wel if they obteined not the remission of the parties punishment for whome they made intercessiō To whome S. Augustin answereth trimly and largely where amongest other thinges he saith Ipse Dominus intercessit ne lapidaretur adultera eo modo nobis commendauit intercessionis officium Oure Lorde him selfe made intercession for the woman taken in adultery and by that facte commended vnto vs the office of intercession And S. Augustin excommunicated County Bonifacius that he tooke from the Churche an offender Epist 187 and put him to execution when he came to the Church for mercy and pardon So prone hath Goddes Church euer bene to remitte the paine for sinne deserued not onely wher she had ful authority to pardon at her pleasure but euen there where it could not otherwise be had but by intercession to other men who had to doe therwith Again Christ deliuered in the fifte of S. Iohn one that had bene feeble eight and thirty yeares long for a punishmēt of his sinnes and that he might vnderstand that that sickenes came vnto him for correction of his former offences he said vnto him after in the temple Loe now thou art made whole look thou sinne no more least a woorse thinge happē vnto thee Neither is it vnlike but the party had his sinnes remitted long before Christ healed him of his corporal infirmity by the sacrifices of the lawe and by ordinary meanes of that time through the faith in Christ Iesus Whereby you may perceiue that oure high Bishope Christ hath giuen pardon to many not onely of their sinnes and euerlasting damnation but also of the temporal paine and punishment either prescribed by the lawe or enioyned by Goddes owne appointment Then we neede not wonder that the Churches officers holding by his right both the title to pardon and to punishe should be by his example so proue to mercy which of the twoo is alwaies most cōmended in spiritual regiment Neuer the lesse we meane not that the priest hath alwais such power as Christ had in remouing of bodyly sicknes not only because they know not when it is the deserued paine for sinne as he did but also because as S. Augustin saith Remissio in Ecclesia magis fit propter futurum iudicium Enchir. Cap. 66. Pardoning in the Church hath more respecte to the iudgement of the next worlde He meaneth by the temporal iudgement and for that he alleageth out of S. Paule that the iudgmēt which he willeth vs to preuent by punishing our selues is the correction of such as God loueth least they be damned with the worlde which can not signify the euerlasting iudgmēt We meane not then that the Pardons of the Ecclesiasticall Magistrates should perteine alwaies to the releasing of bodyly paines duely deserued for sinne or for other causes appointed because Christ so did not vnto al but vnto some as it pleased his wisdom but this we say that as he of his mercy tooke away and released the sinners of certaine temporal afflictiōs as well appointed by the Law of Moises as enioyned by Gods owne hande and so gaue a pardō of that which both Moises and his owne Father appointed euen so may the Apostles and their successours pardon any man that is worthy of that benefite of some parte or al such penaunce as their owne law prescribed or the iustice of God vpō the bonde of their decrees and the debt of the sinners hath in the next life prepared Although as I haue once noted before not only the Apostles miraculously but also Gods Priestes dayly doe heale in the sacrament of extreme vnction prayers not onely sinnes Iacob 5. but the penitēt of their sicknes and infirmity wher the disease especially came of sin as I suppose or otherwise whē it is expediēt to the party and glorious to Gods name But in S. Paul we haue an inuincible proufe f the authority iurisdiction of Bishopes and principal Pastours Iurisdiction exercised by S. Paule touching as wel the power of enioyned penaūce satisfactiō for sins cōmitted as the lawful power of pardoning the same which before was enioyned so in one fact of the Apostle a cleare practise of binding loosing He first boūd him by excōmunicatiō that had so greuously offēded and to showe what a terrible torment this kinde of punishment is and how much it is to be dred he maketh it euident by a straunge corporal vexation that al Christian men might conceiue the misery of those persons which be excōmunicated hereafter whē the external sign miraculous torment should ceasse in the Church I will reporte the matter fully There was amongest the Corinthians one of reputation 1. Cor. 5.
earnest vnfained teares proceding of loue deuotioÌ„ haue purchased many one a pardoÌ„ Peter wept bitterly loued hartely therfore he was restored to grace and mercy after Christ had punished as in way of penaÌ„ce his thre denialls with a triple demaunde of his loue as though he had doubted of his harte towardes him as S. Hilarie S Cyrill other doe interpreet it Super Ioan vlt. he not only gaue him a pardon of al that was past but made him his substitute in earth and chiefe pastour of al his flock If it staÌ„d thus therefor with the party penitent then the Popes Pardon shall vndoubtedly be beneficiall vnto him otherwise either not at al or els nothiÌ„g so muche as they seeme to sounde For althoughe it be an olde saying quòd indulgentiae tantum valent quantum sonaÌ„t that Indulgences be of as greate force and valour as the forme of their woordes doe importe yet that is not otherwise to be vnderstand then there wher ther may seeme iuste cause of graunte to the geuers and not euill disposition in the receiuers Adrianus For as Adrianus that once was Pope him selfe reasoneth If the Magistrates of the Church may not without iuste cause giue dispensation concerning vowes othes fastes mariages or suche like nor dispose the teÌ„poral treasures of the Churche without reasonable cause then may not surely the Bishopes be lauyshe of the treasure of Gods House which is muche more pretious wherof there can be no man partaker that is an vnprofable meÌ„ber of the body Neuer the lesse the causes of geuing indulgences may be more or lesse reasonable according to the state and varietie of thinges which to the wisdom of Gods Vicar in earth is best seeÌ„ whom Christ so ruleth in that case that he maye be most beneficiall to his holie houshold in so muche that it is not to be doubted but in these dayes and in this greate contempt of deuout and religious exercises the mouing onely of the people to prayer to holy peregrinations to the obedieÌ„ce of the Church may be a sufficieÌ„t cause why ther should be to prayers sayd vpoÌ„ books or beads sanctified creatures for suche pourpose annexed great remissioÌ„ The thinges that heretikes doo hat must most be reuerenced For look what thinges be most condemned of Heretikes those thinges must Christian men be induced to reuerence with moste singular zele religioÌ„ Neither caÌ„ therebe any thing in the world so necessary for vs christiaÌ„ meÌ„ of these times that be so voide of good workes as by deuotion entier zele to ioyn with our elders that in the holy coÌ„munioÌ„ of SaÌ„ctes we may be partakers of their vertuous deedes The ende of the Popes pardoÌ„s And that is the very ende of al the Popes PardoÌ„s to make vs in oure lacke of satisfaction for oure sinnes felowes and coparteners of the abundaÌ„ce that was in Christ first and then by him in oure holy brethren departed before vs. VpoÌ„ all which it is very plaine that euery man can not beneficially receiue the fructe of a Pardon this at least being requisite in euerie man that listeth to attein benefite therby that he be in state of grace and in earnest intent to continue in the knotte of Christ his Church Thus he must nedes be qualified that vvil take benefite by a pardoÌ„ with loue and liking of the holy workes of his christian brethren and accomplishing at least that small work which commonly now is ioyned to the Pardon for encrease of christian deuotion The continuance of which deuotion that more and more decayeth maketh the Pardons to be more coÌ„mon at this day and of late years then they were in the primitiue Church when moste men in the springe of christian religion and feruoure of faith sought to satisfie exactly the debt of the penance or ells which was a common case theÌ„ recompensed it by Martyrdom though S. Gregori the first of that name more then nine hundred yere since Vide cronica PaÌ„dalio Lutherani in the ordering of the stations at Rome is knoweÌ„ to haue geuen pardons for yeares or dayes in like fourme as now is vsed And cleare it is that the thing it selfe being founde lawfull and no Protestant aliue caÌ„ euer be hable to shew me the first vser thereof much lesse that it was euer controlled by any man that euer was compted Catholike it maye be measured according to the necessitie of the time and so as the Church may be moste edified And thankes be giuen to God the effecte of the loue of Indulgences and the contrarie issue of the contempt therof doe well proue the Churches good meaning therein For if you viewe both parties well you shall perceiue more profitable deuotion more christian charitie more furtherance of common wealthes causes in that side that feareth paynes for their sinnes with the Prophet Dauid euen after they be remitted and therefore seeke for all meanes moste humbly by mans ministerie to receiue mercie in one yeare you shall see in these deuout persons more fructes of repentaunce then in a whole old mans life can be found in all the other side that contempteously disdayn or scornfully deride the most profitable vsage both of penaunce and Pardons in Goddes Churche Therefore in so great proufe of the benefite that procedeth from this kinde of remissions for so Alexander the thyrde aboue foure hundreth yeares since termed Pardons vsed then to be giuen in Dedication of Churches and vpon moste assured groundes Vide tit de poeniten remis that it well agreeth both with Goddes woorde and practise of the primitiue Church and neuer condemned of any but of suche as be them selues worthely condemned of other greate heresies and errours the Magistrates will shewe mercy still in Christes behalfe and all the holy Bishopes succeding laufully the Apostles of Christ will giue peace and benediction to suche as humblie aske it at their handes Math. 10. and if the parties be worthie their peace by Christes promise shall rest vppon them if they either contemne it or be vnworthie of it then no harme doone it will returne to the giuers again Treuly that holy peace which Christ gaue to the Apostles at his coÌ„ming in to them at his departure from them â—oan 20. and ells as he entered vpon any holy action signified nothing ells but an agreement and peace of mans soule with God and did no doubt purge theÌ„ from their dayly infirmities which we call Venial sinnes and the bonde of all paine as it may be thought due for the same that in the presence of Gods maiesty sinne might cesse the parties appere cleane afore his face that had no spot of sinne in him selfe at all as by the sayed peace yet giueÌ„ to the worthy receiuers by holy Bishops ministerie Bishops blessyngs some lâ—ke effecte doth surelie ensue I vse this terme of peace wheÌ„ I speak of pardoÌ„s not because they are precisely meant