in that actioÌ„ of gening peace coÌ„moÌ„ to Christ his Apostles but because I see the olde Fathers lightly cal that peace which we now call Pardoning Math. 10 perchance they did allude to that which Christ willed his Disciples to bestowe on euerie hoâ—shold for a kind of blessing Which no doubt was some great benefite so grâ—at that our Maister signified vnto theÌ„ that many should be vnwoorthie of it that the fructe therof should redunde to theÌ„ selues Which caused both Bishops of olde for S. Augustin maketh mention thereof to giue their blessinges De Ciui Dei li. 22 Cap. 8. and euerie man humbly to require the same on their knees wherby surely some spiritual grace was receiued and remissioÌ„ either of Venial trespaces or paine due vnto former sinnes giuen Lett apishe Camites here mocke and mow at their Mother as they customably doe whiles the obedient children the discrete and deuout of Goddes Churche thinke it an highe point of wisdome onely to consider the maruelous direction of oure forefathers wayes in the doctrine of discipline and awe of Goddes religion That the Bishops being the highest ministers of Gods Church and namely the Pope as the principall of the rest may only lawfuly giue PardoÌ„s and in what sense the soules departed may be releiued by the same The eleuenth Chapter OF the necessary disposition of theÌ„ that should effectually receiue benefite by the Pardons of the Church and of the right intent of theÌ„ that should giue the same we haue already sufficiently spoken And now perchance some may think it necessary that it should be opened briefly in whoÌ„ this authority of releasing the paines enioyned for sinne doth principally coÌ„sist Whereof I shal with better will bestowe a fewe woordes because we shal haue occasion thereby to open the common sense of a whole Councel both learned and godly touching the matter of Pardons in the iudgement whereof assuredly proceding from the Holy Ghost we may with saftie take oure rest Of the lawful minister therefore of these remissions VVho be the lavvfull ministers in giuing pardons the scripture in precise termes prescribeth nothing though the power of binding and loosing wherevpoÌ„ the matter standeth is proued properly to be an acte of the Keye namely of iurisdiction and externall regiment which agreeth not to the simple priests hauing no further iurisdiction but in the secret court of mans conscience Wherevpon as also by the vsage of al ages and by the prescriptioÌ„ of the law it is proued that Bishops onely or such as haue their authority for the executioÌ„ of their office may laufully giue remission of satisfactions apointed for sinnes remitted Neither were it conuenient that the release of deserued penaunce should be had of euery inferiour priest lest the discipline of the Church should so become coÌ„temptible the release therof being made common to so many And it is the highe prouidence of God that the way to remitte deadly sinnes which is of necessity to our saluation should be neare vs in euery place and by the common ministers of the Church at al times to be obteined VVhy the inferiour priests caÌ„not giue pardons where the remission of the Churches discipline being often more necessary to be fulfilled and neuer or very seldom necessary to be wholly released should not be so easely obteined but hardly had at the handes of a fewe and them of excellent authoritie and reuerence in Gods Church And not onely that but also the natur of the act of pardoning doth wholy chaleng this function to the higher Magistrates of Christes CoÌ„mon Wealth For it standeth not only vpoÌ„ the remission of debt but also vpon recompense or repaying againe the bond therof by the common treasure of the whole houfhold of the faithfull which can not be by reason dispensed and bestowed vpoÌ„ any man that lacked by any but suche as are principall stewardes and rulers of some whole portion of the saide family as Bishops lawfully succeding the Apostles are knowen in this case to haue receiued the Keyes of Christes kingdom and the dispensing of his holy mysteries and therefore may iustly dispose the treasure of Christe and his Sainctes satisfactions to the benefite of the faithfull in whose lardge cures it canne not otherwise be thought but there be the merites of diuers holy and blessed men layed vp in store before God for the relief of their brethren which may be disposed at the Bishops wisdome to such namely as be of his owne charge and regiment But of particular parishes it can not be certen that ther should alwayes be some sufficiency of abundant satisfactions to remaine without decay for the continual bestowing vpon some of the saied smal circuite and that is it which the schole diuins say in particulari ecclesia merita non sunt indeficientia merites of Sanctes be not vnspendable in particular Churches But the communion of Sanctes being the generall benefite of the whole common wealth of Christes Churche continueth for euer by the abundance of many holy workes which may satisfy for other mens sinnes according to the dispositioÌ„ of such as be the gouernours and guides of our soules that the ouerplus and abundance of one sorte may euer relieue the lackes of an other sort as S. Paule speaketh in the like matter And yet the Bishops them selues haue not in this case so full power and prerogatiue No Bishop hath so great preemineÌ„ce in giuing PardoÌ„s as the pope hath and vvhy being but rulers of portions of Christes Church as he hath whom Christ appointed to be his owne Vicare throughe his whole dominion For as Christ the heade of the whole body is anoynted far more plentifully then al his brethren so doubtles he that occupieth his seate of iudgemeÌ„t through out the whole earth to whom not only the affaires of al priuate men but also the confirmation and gouernemeÌ„t of all his brethren Bishops of what dignity so euer they be doth belong Vppon whome Christ hath layde the fundation of his Churche and to whome he seuerally gaue the Keies of heauen with most ample authority both to loose and binde feede and gouerne al the shepe of his folde It is this man no doubt that hath the ful treasure of the holy coÌ„munion of Sanctes to bestowe with meruelous authority ouer mans soule with wonderful might in binding and exceeding grace and mercy in loosing This is the maÌ„ of whome S. Bernard saith Ad Eugenium alluding to Iosephes preheminence in Pharos house consâ—ituit enim Dominum Domus suae Principem omnis possessionis suae He hath made this man the Lorde of al his house and the Prince of his whole possession This man therefore representing Christes owne person throughe the whole Churche and hauing the cure and regiment of euery one of Christes sheepe may moste lawfully 2. Cor. 2. donare aliquid in persona Christi showe mercy to any man in Christes behalfe none being exempted from
me to be more and more sounde in it selfe and as true as the Spirite of God is true who was the authour thereof in the Church yet I did not then consider of it as a thing of any great importance but I conceiued it to be a smal matter subiect to a certayne iugling in reason such as wicked meÌ„ lightly make their closse crafty entrance by to more mischief and further attemptes against the commoÌ„ faith of the Church I could not then conceiue which I afterwarde so plainly and nowe more and more by the better suruiewe of the cause doe perceiue that in this one falshod there was couertlie conteined the very pith of falshod and improufe of the greatest matters which life and faith doe stand vpon Thou wouldest not thinke I dare say into what a summe abridgment The matter of pardons is of greater importaÌ„ce then it semeth heresy hath by the Deuils deuise and Luthers seruice drawen her selfe into For by this one false conclusion and for maintenance thereof this man and his posteritie haue taken away al penance satisfaction for sinne haue spoiled the Church of her iust and most necessary discipline haue controlled Gods own holy vsage in correction of his children haue entred into his secretes of the next world and there abandoned the place of his iustice and iudgement for sinnes that be remitted but not enough to his wisedome and will corrected haue robbed the holie Saintes of al their merites that is to saye Christe of his giftes and grace whereby onely they be so soueraigne and satisfactorie haue imbarred the body mysticall of Christ of the benefite which the whole euerie meÌ„ber thereof should receiue by the satisfactioÌ„ holy works of the coÌ„mon hed which is Christ haue brokeÌ„ the coÌ„munioÌ„ of Saints the swete felowship of all the holy meÌ„bers of Gods Church the benefite which riseth from eche to other by mutuall participation of their good woorkes desertes to be short haue by this one falshod preached against pardons done iniury to Christ to his Church to his Saintes to his Sacramentes haue myghtelie shaken the whole frame of Christian Religion and doctrine I do not here riot in woords to ouerrunne my aduersaryes in talke or to make more of the matter then it is but assuredly without the distruction of all these so necessary articles of our fayth there can no man defend Luthers doctrine agaynst Indulgences How Luter fumbled at the first about disgracing of pardoÌ„s I know he fumbled at the beginning otherwise then his felowes and folowers to disgrace the same sometimes by holding the pardons to be lawfull but not profitable other whiles to be deceites but yet inuented for holy purposes nowe by auouching they could not staÌ„de with Gods iustice if they should remit any parte of the apointed paine for sinnes and ells when that there was no paine for remitted sinnes at all wherevpon the indulgencies should not be needefull but vaine and friuolous with such other incoÌ„stant staÌ„mering as lightly is coÌ„mon to theÌ„ that seke to vphold falshod against their owne skill consciences But his folowers Hovv far other protestantes proceded synce as wel of the Protestants as ZuingliaÌ„s and Caluinistes to make the way of wickednes more easy playn haue boldly denied all penance teÌ„poral payn for sinne remitted whether it be by Christs or the Churches enioyning haue taken away Purgatorie haue bereued Priesthod of all power the Church of all her treasure of Christes copious abundaÌ„t redeÌ„ptioÌ„ WhervpoÌ„ I caÌ„ not otherwise iudge but the doctrin which ells caÌ„ not be refelled but by the waste of so many vndoubted articles should staÌ„d exceding fast be grouÌ„ded most surely vpoÌ„ all these foresaid truethes without the destructioÌ„ wherof it caÌ„ not be of any force ouerturned Therfore least any man by making smaller accompt of so litle a branche of the Churches faith then he should do fal further vnto the mistrusting of other many of knoweÌ„ importaÌ„ce I thought it good to debate the question of Iudulgencies which be now commonly called the Popes Pardons though not onely hee but also other Prelates of Christendome haue their seueral right eche one according to the measure of the Churches graunt and his iurisdiction therein In which matter because most men of smaller trauail haue erred rather by misconstruing the case and mistaking the state of the cause theÌ„ for any lacke of sufficient proufe of the matter after it were wel vnderstanded I wil studie first clearly to open the meaning of that whereon we stande and then to go through the whole question with as much light and breuitie as I can tempering my self as much as I may from al such subteltie as the depth of so grounded a conclusion and the learned disputatioÌ„s of Schoolmen might driue me vnto Wherein I am content rather to followe the desire contentation of the Reader then to satisfie my owne appetite which I feele in my selfe to be somwhat more greedie of matter sometimes then the common people whome I study moste to helpe can well beare and yet if they thinke it any vantage to know truth and the necessary doctrin of their faith they must learne to abide the orderlie methode and cumpasse of the cause and further I shal not charge them For the true meaning of Pardons and to remoue some vntrue surmises touching the same it is declared that the Pope neuer tooke vppon him by pardon to remitte deadlye sinne muche lesse to giue any man licence to sinne The second Chapter FOR the vnderstanding therefore of the tearme Pardon grace or indulgeÌ„ce vvhat they signifie Pardon or grace or Indulgence let it be considered the proprely they import not the remission of any deadly crime considered in them selues and as separated froÌ„ the sacrameÌ„t of penaunce nor yet signify any release of eternall damnation or euerlasting punishment which onely alwayes is remitted when the deadly sinne for which it was due is forgiuen For there can no power in earth be so greate nor any mans iurisdiction so ample that he may forgiue mortal offences since the institution of the Sacrament of penaunce except he vse the confession of the party with his contrition and sure intent neuer to coÌ„mitte the like againe yea and with purpose to satisfy the iustice of God by Christes grace as he may according to the enioyning of his iudge therein For God him selfe because he is righteous and true can not forgiue any man his sinnes either by this sacrament of penaunce or otherwise being of yeares time of discretion except he be penitent for the same that is to say except he be both contrite and at the least willing to coÌ„fesse his offences if it be after relapse and to suffer due correction therefore Deadly sinne afâ—er Baptisme can not ordinarily be pardoned bâ—t bâ— the Sâ—cra of penance And seing God caÌ„ not pardon any man of his deadly
plenarie Indulgence it shall discharge you of the bond of al the dayes or yeares appointed whiche you haue not before the receit of the said Pardō accomplished And this is exceeding plaine for the two first kindes of punnishmentes which we saied were ioyned for satisfaction by the Churches lawes and by the Confessours prescription For as they stood vpon daies and yeares so the remission of the same must needs keepe the like forme For which cause you shal often see expressed De Poenitentijs iniunctis in the Indulgēce And that forme of graunt remissiō was vsed alwayes in Gods Church De Poen iniūctis For S. Cypriā did remit a great peece somtims De poenitētijs iniūctis of the enioyned penāce whē he gaue peace to such as fell in time of persecution long before they had fulfilled their prescribed penance And so did S. Paule to the Corinthian that had committed incest and so doth Nice Councell prescribe to Bishops that they shoulde or might at the least Humanius Can. 11. deale more gentlie with those that denyed theyr fayth in the persecution of Licinius and that they might pardon them before if they saw cause though seauen yeares penaunce was prescribed vnto them In which places that the Churche now calleth a Pardon or Indulgence Hovv pardons vvere termed in the Primitiue Church 2. Cor. 2. was termed somtimes donare aliquid in persona Christi to geue or graunte something to the offender in Christes person and so called S. Paule it sometimes it was called Dare pacem as S. Cyprian termeth it in many places of his works sometimes it was called Humanius agere To deale gentlie with sinners or to shew vnto them humanitie and so doth Nicene and Ancyran Councels terme it Licebit etiam Episcopo humanius circa aliquid cogitare Can. 11. Cap. 5. It shal be lauful for the Bisshop to deale more curteouslie with them saith the holy Councell Whereby we see this pardoning of enioyned penāce is an auncient vsage and counted most holie of al the Churche whereof we make this assured ground and foundaciō of our Pardons An assured argument for pardons and for the truth of them we make this argument S. Paule did remitte enioyned penance in Christes person S. Cyprian and all the Bishopes of Affrike did remitte penaunce enioyned Nicene Councell giueth licence to Bishops to remitt penaunce prescribed by the law Therefore the Pope by theyr example in the person of Christ may remitte enioyned penaunce and therefore may laufully geue a pardon The payne prescribed by the lawe he may release because he is the principall executour of the law the penaūce appoynted by the inferiour priest in cōfession he may likewise remit because that which is prescribed by thinferiour may by good reason be vpon cōsyderations altered by the superiour especially where the Magistrate hath good meanes to prouide that neyther the Cōmon Wealth suffer dāmage thereby nor the party to whom it doth pertein to be loosed or bond in penance receiue any losse therby By like authority also doth a Pardō chāge somtimes a sharper lōger pain enioyned into som more gētle penāce more fitte needful works for the time and state then being as his power that is the chief gouernour may be exceding beneficiall to the world in suche cases which euer ought to be practised for edifiyng neuer for destructiō For it is to be cōsidered that the high Pastor vsually graūteth no releasse of the debt of good works or the bond of deserued punishmēt but by prescriptiō of some other holy work to be accōplished before the party obteine the benefite of his remissiō As whē a penitēt hath enioyned hym to punish his body by cōtinual fasting or lōg peregrination or other exceding much tēporal paine according to the grieuousnes of his desertes the freedome of a Pardon oftentimes turneth the said due paines enioyned in to some easier woorke of christiā charity yet being much more to glorye of God and beneficiall to the Church as the time standeth then the other could be Ita Vrbanus 2. in Synod Claremōt As when the Turke or other ennemies of Christianity doe inuade any Christian Kingdome it is more beneficiall to put to our helping hand in the withstanding his crueltye eyther by resisting him in oure owne persons or contributing any peece of oure goods towardes the same then any priuate Penance that may cōcerne our persons Therefore the gouernours of the Churche often to moue the people to suche necessary deuotion geueth them a releasse of all paine due for theyr sinnes or at the least of the bond of their enioyned penance onely vpon respect of some smal furtherance in suche a good and godly purpose The like they doe also often to sette forward other works of charity to the benefite of Gods people as for the relieuing of Hospitals of Churches of highe wayes and such like Sometimes againe they extend their power which Christ gaue them to edify his Church and encrease religion and deuotion in the people as when they geue pardon for so many dayes to suche as shall receiue the blessed Sacrament faste and praye that heresy may ceasse in the Church that the enemies of Christianity may not preuaile that Infidels Iewes and heretiques may be conuerted and Schismatikes knitte them selues obediently to the felowshipe of Christes fold So doth the Pope for the encrease of zelous deuotiō and aduancing Gods honour geue dayes of remission or full pardon to suche as shall vsually haue meditations of Christes passion and death by certaine holy praiers appointed or by visiting places in which there be seen some liuely steppes memories and expresse tokens of Christes miraculous workes or his Sanctes Thus to helpe vppe the dulnesse of praying and seruing God in oure dayes he geueth grace and pardon to such as shall frequent the Churches at the times of their dedication or on certaine principall Feastes there eyther to be confessed and receiue the holy Sacrament or els to ioyne in prayer and deuotion with other the faithful people that thither at those dayes haue principal recourse Hereof we haue example not onely in the story of the institution of the solemne Feaste of Corpus Christi but also in the great generall Councell holden at Lateran Can. 62. For this cause also the like maintenaunce of holy prayer by which the Church of God most standeth hath he mercifully and with singular wisdome giuen a pardon of certaine dayes or yeares to suche as shoulde deuoutly occupie suche beades bookes or praiers in al which thinges orderly giuen and reuerently receiued I see not what cā be reprehended of any but such as are offended with all workes and wayes of mercy charity and deuotion The power and iurisdiction is proued lawfull the causes why he shoulde exercise his authority herein be very vrgent and Goddes honoure with the peoples commodity exceding well respected all thinges here doo edifie and nothing at
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