A TREATISE MADE IN DEFENCE of the lawful power and authority of Priesthood to remit sins: Of the people's duty for confession of their sins to God's ministers: And of the Church's meaning concerning Indulgences, commonly called the Pope's Pardons.  
By William Allen M. of Art, and Student in Divinity.  judae. 1. Vae illis qui perierunt in contradictione Core. Woe be unto them that perished in the disobedience and contradiction of Cores. 
LOVANII, Apud joannem Foulerum, Anno D. 1567.   

To the Christian Reader.  
I have been asked earnestly at sundry times and places (as most men now a days be either studious to know, or curious to control) whether a priest, being but a mortal man, might without derogation to God's sovereignty, and without high presumption, take upon him to remit sins: them, whether there ●e any necessity to confess and distinctly utter all secret grievous crimes, as well of deed, as word and will, unto him that should be proved to have power to remit sins. And lastly, whether there were any good meaning or sufficient ground, in Scriptures, Councils Doctors, or reason of the usual Indulgences that be limited by remission of years, and days. Therefore fully to satisfy such as moved me first herein, to whom I am for ●ust causes marvelously much beholden, and to help other, whom, by the law of Christian love, in such cases, I will charge myself continually to serve. I have put in writing the catholic Church's meaning touching the same matters and made it my last Lentes work. I have not do on it in deed so briefly, a● was required at my hands, because I cannot with safety from the Adversaries of truth conveygh myself in so little room, whe● the cause is so large, and yet though i● seem long, perchance it shall not seem tedious, because I have not only divided i● into chapters, where the readers, at every turning and joint of the cause may rest themselves, but also severed the treatise of pardons from the rest, that who so ever doubt not of the other articles before, may if they list read it alone, though, for the better understanding of every piece, the whole might more profitably be perused together, whereby the necessary sequel and dependence of truth may fully be seen as in the sleight coursing over matters it can not well b● doen. Far well, Gentle reader, and submit thy judgement to the Catholic Church, as most humbly in all points I do mine   

Faults in the printing.  
Page. Line. Fault. Correction.  19 20. to the given. to be given. put out and in the next line. 71. 21. Grerie. Gregory. 75. 12. cafes. cases. 170. 12. none these. none of these. 174. 16. when was. when any was.  175. 11. forgiven is. forgiveness.  214. 5. publist. public.  221. 3. gra. grace.  266. 9 in this base. in this case.  295. 13. he wa. he was.   
Margin. 48. ontempt. Contempt.   

REgiae Maiestatis Privilegio concessum est Guilielmo Alano Anglo Magistro Artium, ut librum inscriptum, A necessary Doctrine of the office of a Priest. etc.  
Per Typographum aliquem iuratum imprimere, ac impunè distrahere liceat.  
Datum Bruxellis 26. April. 1567. Subsig. Prats.   

THE PREFACE, containing A just complaint of the disobedience that now is towards the spiritual governors, and of the pitiful lack of such necessary relief of our souls, as by them we should have, with the argument of the treatise following.  
BEcause the unjust claim & challenge of any power not given doth highly displease God, from whom only all pre-eminence of man proceedeth, no doubt all priests and bishops, who have so long practised pardoning and punishing of sin, if they hold not the right of that excellent function by Gods own grant, they have build this many hundredth years towards hell, & can neither avoid the heavy indignation of God, in whose office and prerogative they have unjustly intermeddled, not yet marvel at their disdain amongst men, seeing it is said, 
Eccl. 20.  that the usurper of power is worthily hated: Qui potestatem sibi ●umitiniustè, odietur. But if that most high & holy order do by good right & reason, & by the son of God Christ jesus his own warrant & special commission, occupy the seat of judgement erected in the Church for the government of our souls & needful search of our secret sins then it standeth lamentably with the disobedient captains of this contempt, through whose continual call to sedition, so many have been carried away, from that obeisance that is due to the sovereign power given to gods amnoited.  
They remember well (such is their exercise in the word) how the disdain of Moses & Aaron's prelacy over the people that then God chose to be his peculiar, moved his majesty to so great indignation, that he drove down Core & all his confederacy to the depth of hell both body & soul themselves a live, & all the people looking on their fall so fearful. The example had been of less respect, if his heavy hand had stayed upon the principal of that proud sort, but it did not. for there perished, by strange fire of the accessaries to that Schism, two hundredth & fifty more. And the grudge, alas, of the people not ceasing so, God sent fire from heaven, & wasted xiv m. & seven c. of them at once. And all this saith Moses:  sciatis quia blasphemaverint Dominum, that you may be well assured, 
josepus saith that Dathan and Abyron perished at the opening of the earth and Cores by the fire afterwards amongst those that offered incense. Lib. 4. c. 2 Antiq.  that they blasphemed our Lord God. So near doth the contempt of God's ministers, touch his own person, that in disdain of the one, there is account made of most horrible blasphemy of the other. This Cores, as Io●ephus writeth, was a man that had a cast in talk to please the people, as the seditious often have: and this was a great flower of his persuasion of the people to sedition & disobedience, as holy writ reporteth: Cur elevamini, sup populum Domini? It is sufficcient for our purpose, that the whole multitude is sanctified, and the Lord is in them, why do you exalt yourselves above the people of God? Thus said the seditious against God's priests then: & now truly, both the people & the preacher do pipe Cores note, of our elevamini in every play & pulpit, never having in mind their lamentable fall, whose steps they like so well to follow.  
Marry I can not tell well, whether the cases be comparable, though I nothing doubt but ours is much worse: 
De sacer. lib. ●.  For. S. chrysostom saith, that the disobedience of Dathon and the rest of that confederacy, rose rather upon the affectation of so high a function, with admiration of their dignity, then upon any contempt of that power, in which the priests of God were placed: but the dishonour and the derogation that now is done to the much more excellent office, standeth upon unfaithfulness, mistrust of God's promiss, love of sin, liking of liberty, lothsommes of truth, and unmyndfulnes of salvation. In which case though neither the heavens yield fire for their present punishment, nor the earth open for their speedy passage to eternal pain, yet the perpetual fight which they keep against God's ordinance, there disordered life, and disobedience, there darkness of understanding in such light of approved truth, and the continual course of the Church which in marvelous misery they do willingly sustain, doth, me think, fully resemble the lamentable state of the damned and forsaken sort, and therefore being yet a live, in good liking, and liberty, I fear they wittingly & willullie perish.  
And yet I am not so void of all hope of their recovery, that I would refuse to confer with them, touching that authority of remission of sins or other pre-eminence, which the Priests of Christ's Church do claim, and they so earnestly control. Though the rather I would do it, for the help of the more humble sort, which in these days of disobedience, be rather driven out of the way by force of the common tempest, then by malice or misbehaviour towards the ministery, whom in Christ's name I must advertise to consider carefully, in what doubt and danger they and all their dearest do stand, in this pitiful vacation and long lack of the practice of priesthood for the remission of their sins & other needful succour of their souls. For if Christ, 
Contempt of man's ministeri for remission of sins bringeth damnation.  by whose blood we obtain pardon of our offences, have by his ordinance made man the minister of our reconciliation to God & the bestower of his mercy in remission of sins, then doubtless who so ever neglecteth, to walk the known way of salvation, and refuseth the ordinary means of mercy, which Christ meaneth to be applied to our use none otherwise, but by the office of mortal men, he liveth in sin perpetually, he dieth in sin without hope of recovery, & for sin without doubt shall perish everlastingly.  
Therefore the matter of so great importance, standing on so doubtful terms, it were no wisdom to sleep so sound in such present peril, nor to continue without care and singular respect of most dreadful state, In which, if we pass our days without hope or possibility of God's mercy, by cause we refuse man's ministry, than all our life and studies, all our pains or pleasures, all our works and ways do nothing else, but drive us in disobedience to extreme death and desperation.  
I make the more matter hereof, for that not only such as be led into folly and falsehood by the persuasion of some, to whose teaching and liking they have unadvisedly addicted themselves, but also diverse even of the faithful, that be not fallen (thanks be given to God) so far, as to contemn the Church, and Christ's appointed ordinance, are not yet so touched, as in such case of extreme misery, Christian men should be. 
Heresy ●nfecteth dangerously even where she Killeth not.  For heresy is such a creeping and contagious canker, that, albeit she utterly (through mercy and God's grace) kill not all, yet she dulleth the conscience, drieth up the zeal, and infecteth the minds of most.  
The like lack of Christian comfort hath been often else amongst the people in such storms of the Church: but so little care and consideration thereof, I do not lightly remember.  
In the persecution of the vandals and Arian Goths in Africa the people of God were severed from their pastors, and thereby wanted succour of their souls as we now do, but thereof they conceived such grief & heaviness, that it is surely lamentable to remember: 
Li. 2. de persecute. Vandal.  The story is recorded by Victor & the words of the sorrowful people uttered in the ways, as their holy bishops did pass towards their banishment, be reported thus: A marvelous press of faithful people, that the high ways could not receive, came down the hills with tapers in their hands, and laid their dear children at the Martyr's feet (so they termed the witnesses of God's truth then) and pitifully complained thus. 
The sorrow of the Christian people for their bishops banishment.  Alas too whom do you leave us so desolate, whiles yourselves go to the crown of martyrdom? who shall now baptize these poor babes, in the fountes of lively water? who shall lose us tied in the bands of our offenc●es, by pardon and reconciliation? who shall prescribe to us the due of penance for our sins past? For to you it was surely said: what so ever you lose in earth, it shall likewise be loosed in heaven. Such you see was the carefulness of the people than, in that little lack of so necessary a thing: where now in so long desolation of most holy things, and our greatest comfort, few there be that take any grief of so much misery at all, and that heartily lament the case, almost none. If we assuredly believed (as it is surely true) that all whi●h pass this present life in the bonds of mortal sin, should everlastingly perish without all hope of mercy, and then to be undoubtedly bound in their offences, whom the priests of the holy Church had not loosed in this life (excepting only the case of extreme necessity where by no means possible man's ministry can be obtained) then truly, besides the fear of our own dangerous state, our hearts would bleed for pity & compassion of so many that depart this present world, in the det of eternal damnation, not only of our Christian brethren commonly, but of our dearest and best beloved peculiarly. It is not my timorous conscience, nor scrupulous cogitation, that raiseth this fear: but it is the grave sentence of God's ordinance, it is S. Augustine's own judgement that moveth me of pity to move, & of duty to admonish my brethren & friends, of a thing that pertaineth to them all so near. S. Augustin, conceiving the manifold miseries of the Christian people in th'absence of their true Pastors in times of persecution, doth lively set forth the godly endeavours of faithful folks in these words: Do we not consider, when the matter is brought to such Turrian extreme issue, & where it can not be by flight avoided, what a wondered cuncurse of christian men of every kind, state, & age, is unto the Church? where some cry out for baptim, some for reconciliation or absolution (for so I interpret, ipsius poenitentiae actionem, which also may mean a request to have penance appointed of the priest) and all generally call for comfort, confession, and bestowing of the holy sacraments? In which extremity, if there lack such as should minister these things unto them. Quantum exitium sequetur eos, ꝙ de isto seculo vel non regenerati exeunt, vel ligati? quantus estetiā luctus fidelium svorum, ꝙ eos secum in vitae aeternae requie non habebunt? What utter destruction shall fall on them, that must pass this life, either not christened or else fast bound in sin? And what passing sorrow will it be for their faithful friends, 
Of old the pastors did in times of heresy often for a sake their flock, but now the flo●k hath forsaken their pastors.  which shall not have their company in eternal rest and joy? Thus far, said he for proof that the pastors should not forsake their flock, & thus say we now, where the flock have forsaken their pastors: the lack is like in both. But ours is so much worse, because it was procuted willingly, & theirs the more of excusable, because it was both born necessity, & lamented christianly.  
Neither may we think ourselves here much to be relieved, by them, that pretend the like practice of such things as now we lack. 
Note.  For the ever augmented the sorrow 〈◊〉 just dolour of the faithful. Much it is, God knoweth, to want their Pastors & priests so dear, & with them for most part all the due of Christianity: but to sustain in stead thereof, a kind of apish imitation of such holy functions, which in deed, by what pretence of holiness so ever it be used, is & always hath been accounted most detestable, that is the great calamity which wasteth most in all tempestuous times of God's religion. For the only use, acquaintance, & familiarity of this false face or resemblance of truth & holy actions of the Church, driveth many into a kind of contentation & rest in such things, as themselves, other wise do abhor, or at least, turneth away their earnest appetite & desire of those matters, 
There is no necessity that should drive any man to take any sacrament at an he retikes hand, saving only t●e sacraments of baptism and penance and that not without necessity, uhhich only is in present peril of death.  which no man can without peril of damnation miss. It is not yet meant hereby, that every sacrament is frustrate always that be by such made, or ministered, although for most they be so profaned, that they be not only nothing beneficial, but also damnable both to the giver & receiver: but my meaning is, that even those sacraments, which be of necessity, that by God's special mercy they may be received of such as be not otherwise competent ministers, where the present peril of any man's life forceth thereunto, that even then when they may be beneficial to other that without schism call for the sacraments, yet they shallbe damnable unto themselves. For hereof let every man be bold, that taketh upon him any ministry in scism & disorder, that so often as he hath practised it, so often hath he provoked God's ire towards himself, & procured, as much ●s in him lieth, his indignation to all yt●re partakers thereof. S. Basil the great complaineth hereof very much in his ●ayes, by these words: 
Epist. 70.  in the doctrine of impiety and wickedness the church's babes be now brought up. For how cā●t be otherwise? Baptism is ministered ●y heretics, they help forth, such as pass hence, they keep visitation of the sick they have comforting of the sorrowful, they take on them the ease of such as be burdeyned in all cases, and to be short, 
The hurt of heresy to youth.  they minister the mysteries of holy communion: so that, in time though the liberty of Christ's religion be restored again, the youth shall take such liking in heretics practices, to whom by love and custom, they are so fast knit, that it will be hard to reduce them home to truth again. Thus far spoke S. Basil of his days: and right good cause have we no less to complain of ours. They were than encumbered with Arians, and we with a legion of new devices and bold practisioners of such high & heavenvly functions, as neither by God nor man, they are rightly & orderly called unto. 
The benefit that we receive by our new ministers  By these now only our souls seem to live, but by these alone we surely die everlastingly. In all which great desolation of Christian comfort & all spiritual functions this were some solace, if either the older sort could consider what they have lost, or the poor children, which are nurced in these novelties, might learn what they lacked.  

The Author, intent in this book●.  My meaning is therefore, to move all parties to the necessary care & heed of the matter, by the treatise following: trusting that some one or other of my good brethren, who all be to me most dear, will awake at my earnest call: and consider of the matter deeply, how it fareth with him and other, touching their souls, since the sacrament of penance hath been banished and the priesthood of God's Church spoiled of iuridiction & right in remission of sins, & to help him in so necessary & fructeful advise of himself, & other, whom in such cases I mean always to serve, I will seek out the ground of this authority, that hath been so long practised of the priest, & honoured of the people, to the singular glory of God, the notorious increase of virtue, & weal public of the whole Christian world, that both the good catholic may have reasonable proof of the which to his immortal weal he hath so long both loved & reverenced in Christ's ministers, & also the contemners of so heavenvly power may learn in humbleness of heart to like & fear that excellent function, which by pride they did before unadvisedly disprove. If it may please any man, that is doubtful of this article, which is so necessari to be known, to consider, & give good attendance to the whole course of my talk, I promise him as afore God (who will sharpli judge all sinister endeavours in causes of his honour) that I will deal sincerely in all points & faithfully: I will not cover myself nor the light of the cause in cloud of words, neither by any artificial sleight (as new doctors now a days often do) cirumvent the sense of him that is most simple, such indifferency shallbe used every where in trial of the truth, that I will seem for his sak, to doubt of the matter myself, Though in deed (so God save me in my common sense, & so god spear me for my sins) I can never mistrust any point of that faith in which I was new borne and baptized. But that notwith, standing I will not spare to rip up that, which men most reprove in God's Church and ministers, that all the disobedient children may see, how free they be from falsehood, & far from the beguiling the flock of Christ to them committed to keep, we will call the high magistrates (though it be exceeding unseemly for subjects to account of their government) the principal pastor must give a reason of his pardons, & answer for the limitation of his indulgences by years, days and times, both he and all other Bishops shallbe accountable for such grave censures exercised upon men's souls, with them all inferiors priests must be posed for searching the secrets of our consciences, for releassing man's misdeeds, enjoining penance, & requiring satisfaction for sins. Thus bold will we be with truth, the rather thereby to deface falsehood.  
And all this in that order, that may in lest room contain most matter, with both brevity & light, so much, as so deep & large a cause can bear, from all contention I will so far refrain, that even the adversaries themselves of Christ's truth and doctrine, albeit they be persons infamous, by law, & consent of all nation's, shall not yet without mean & reasonable moderation be touched or talked of, requiring of them this courtesy again, that they reprehend nothing in this discourse privily, which they can not, nor dare not answer to openly. 
A reasonable request.  And of my loving brethren that be Catholic I must farther require one thing (the suit is for themselves) that, when in a manner they sensibly feel the truth, they would not refuse to follow the same: that by ouward work they may declare their inward wil Hereof I am now more careful, for that I see heresy & falsehood to be of the countenance & colour, that it is often liked, before it be believed: where gods truth, for terror & bitterness that it beareth, is not always followed, where it is well known & trusted. But surely truth is not profitably understanded, till it be willingly practised.  
Therefore who soever acknowledged in his conscience the power of God's Church & ministry for the remission of sins, & useth not humbly confession of his sins, that that power may redound to his salvation, he is so much farther from God, by how much more he knoweth the right way to come to God. Man's will must in all such cases of terror & difficulty, give over to God's ordinance, whose commandements, though they seem to the worldly burdenous, yet to the good & ghostly, 
De doctrina Christiana Cap. 41.  & paucis amāti●us (saith. S. Augustin) they are sweet and exceeding pleasant. And this let every man assuredly know, that who soever counteth confession so heavy, he neither feeleth the weight of sin, nor yet sufficiently feareth the appointed pain for the same. All these untowardly affections, the sin and the world have planted in us all, let us seek by love and zeal of God's truth and ordinance, to amend: & join with me (gentle Reader) I beseech thee in prayers, that our endeavours may please God, & profit his people.   

THE FIRST part of this Treatise of the lawful power and authority of priesthood to remit sins, and of the distinct confession of sins to a Priest.  

That Christ did forgive sins not only by proper power and nature as he was God, but also by ministery, as he was a man, and as he was a Priest, and head of the Church, and that upon that ground the Priest's power in remitting sins in the Church doth stand. The first Chapter.  
CHrist jesus the Son of the living God, being everlastingly of the same substance, power, and nature, that his Father and ●he holy Ghost be of, as being truly squall and one God with them both, worketh mightily all things in heauē●nd in earth jointly with them both: and therefore by excellency of power, property of nature, and by full and perfect dominion over his own creature, he remitteth man's sins by the same sovereign right that they do. Who being thus in all excellency equal with God, hath notwithstanding vouchsafed of his singular bountifulness, joined with marvelous humility, 
Ad Philip. 2.  to abase himself to the receiving of our nature: in which now he hath wrought the same things in earth, by service, suit, and commission, which before he only did by might and majesty of his own power, procure. Even the self same God, that by will and commandment might most justly both have punished and pardoned whom he list, of love and wisdom infinite (continuing always in like excellency as before) became the minister of our reconcilement to God. In which state he offereth sacrifice as a Priest for sin, he useth sacraments for the remission of sin, he prayed to God his Father for the sinful, he is made the head of the Church, the governor of the Church, and the judge of the Church. All which functions pertain to our Saviour, in respect and consideration of his humane nature: according unto which, power is given him of the Father, through the holy Ghost, to practise the same.  
And what so ever in holy scripture is red to be exercised of him through the might of God's Spirit, by the virtue of his anointing, by the finger of God, by the sending of the Father, by power received from above, by priesthood, prayers or sacrifice, by the name of the Son of man, of the head of the Church, or judge of the living & dead: what so ever is in this sort said to be done, it is not otherwise lightly meant, but in respect of Christ's humanity, by which and in which he worketh the same, not as by the proper and natural power or force thereof, but as by jurisdiction received of the blessed Trinity, and employed upon the son of man, for the procuring of salvation to his people, whereof he is become in our very nature the head.  
Therefore no Christian man may doubt, 
Note well the ground of the cause.  but as our Saviour by the omnipotent power of his Godhead, might and did forgive sins to the penitent: so likewise, that, as he was Priest, and the son of man, he might by the right of his office, unction, and ministry, in the virtue of the holy Ghost, remit sins also. And for that cause principally in the Prophet Esay it is said: 
Cap. 61.  Spiritus Domini super me, eò quòd unxerit me, ad annunciandum mansuetis misit me, ut mederer contritis cord, & praedicaren captivis indulgentiam, & clausis apertionem: The Spirit of the Lord upon me, because he hath anointed me, and sent me to signify unto the meek, that I should heal the contrite in heart, to preach pardon to the prisoners, and freedom to the closed. 
Luc. 4.  The which place of the prophet our Saviour applied unto himself in the Church of Nazareth: and is to be understanded only of preaching, 
Cap 11. & 12. li. 1. de Trinit.  and pardoning, by the holy unction of the Spirit of God, & his Father's calling. And therefore, it must needs, according to S. Augustine's judgement, concern the shape of his service & manhood taken on him, in which he preached so, that yet it pleased him to affirm, that his doctrine was not his own, but his Fathers that sent him: & healed the contrite in heart, which is nothing else but to forgive sins to the penitent, after such a sort, that it might well appear to be received & practised by the unction of the Spirit of God, & sending of his Father, whereby the Son of man might do that as God's minister in his manhood in earth, which both he, and his eternal Father, with the holy Spirit of them both, do work, by their own, one & equal authority in heaven everlastingly.  
And though God hath ever sithence man's fall, 
God hath ever used man's ministeri in reconciliation.  used the means and service of man, to his restore again, and to ●he relief of his lacks, and therefore ●ath given authority by his holy Spirit and unction, to diverse of the ●lde Law to offer sacrifice, pray, and procure remission to the people of all ●heir offences: and no less as occa●ion served, and the matter required, ●o correct their misdeeds by judgement and jurisdiction given unto them, for which sovereign calling they were called the anointed of God, an external ceremony of anoiling being solemnly annexed thereunto: yet our Lord and master, whether you consider his high priesthood, by which in most ample manner through commission received, he may procure our pardon, or his calling to be the head of the church, by which he ruleth and keepeth all the body in due subjection and order, or his ministery of preaching, whereby, far above all the prophets and preachers of the old law, he openeth to his flock the Church, the secret mysteries of God's truth: Christ, I say, in all these respects being man, is yet much more abundantly blessed, and anointed without comparison, 
Psal. 44.  above all his fellows and coparteners, as the holy Prophet David doth testify. Upon whose words touching that matter, S. Hilary writeth thus: 
De Trinit. 10.  Vnxit te Deus, Deus tuus oleo exultationis prae participibus tuis: non secundum sacramentum aliud, quàm secundum dispensationem assumpti corporis. unctio enim illa, non beatae illi & incorruptae & in natura dei manenti nativitati ꝓfecit, sed sanctificationi hominis assumpti. Namet in acts ait Petrus, unxit illum Deus in spiritu sancto & virtute. Thus he meaneth in English: God, even thy God hath anointed thee with the oil of joy, far above thy coparteners, not in any other meaning, but according to the dispensation of a body received. For that unction could not be beneficial to the holy unspotted, and everlasting nativity in the nature of his Godhead, but only it was agreeable to the mystery of his manhood and flesh assumpted in his temporal nativity: whereof S. Peter speaketh in the Acts, that God hath anointed him in the holy Ghost and in power.  
The holy Father also S. Cyril agre●th hereunto, 
De recta fide ad Reginas,  confessing that all this honour, power, and authority, which the Prophets have signified so long before ●y the anointing of the son of God, ●ame unto Christ in consideration of his manhood: thus he saith, Quòd unctio sit ●ecundum humanitatem, nemo qui rectè sapere ●●let, dubitabit, quia absque omni controversia ●inus à maiore benedicitur. That the anointing of Christ should be meant of his humanity, no man doubteth, that is of any right understanding. For without all controversy the inferior and less ever receiveth blessing of the superior and greater. There can be no question then, but all sovereignty and supreme jurisdiction, which he exercised over the Church being his body and spouse, in that respect that he was either Priest and Bishop of our souls, 
1. Pet. 2.  as S. Peter calleth him, or else as he was our head and pastor: it is certain, that all this came unto him by his Father's sending, and the unction of the holy Ghost, and the benediction of the holy Trinity, to which he was inferior according to his manhood.  
If thou doubt of this priesthood in this case, hear Theodoretus: Christus autem, quod ad humanitatem quidem attinet, 
Dialog. 1.  Sacerdos appellatus est, non aliam autem hostiam quàm suum corpus obtulit: Christ (saith he) touching his humanity, was called a Priest, and he offered no other host but his own body. But we may have more forcible testimony hereof in S. Paul himself, who in sundry other places that are known, 
Heb. 5. & 9  professeth every Bishop to be elected and chosen out among an number of men, to offer sacrifice for sin.  
And that he is made the supreme governor and head of the Church in his humanity, yea and in respect thereof, is appointed to be the high minister of God the Father in pardoning or judging the world, it is an assured ground of our faith, approved not only by the consent of all Doctors, but also by the Scriptures, every where protesting, that all power in heaven and earth is given to Christ: in so much, that the Apostle calleth him, the man, 
Act. 7.  in quo viro statuit judicare orbem terrarum: In which, or by which appointed man he will judge the world. All these things, though they may seem to the simple to be far from the matter, yet they be both near our purpose, and necessary to be laid up in memory for the further establisshing of our faith in the Article proposed, and diverse other profitable points of Christian belief now impugned. For as the due consideration of Christ's authority and excellent office touching his manhood, will help up the decayed honour and jurisdiction, that the guides of God's Church, by the right of his high calling, do justly challenge: so it shall repress the boldness of certain miscreants of this age: who, to further their sundry evil intents, and detestable doctrines, have dishonoured Christ's dignity touching his incarnation and office of his redemption, exceeding much, both in himself, and in the persons of his Priests and substitutes Some of them fearing (as I take it) lest the honour and office of Christ's Priesthood might, by participation, descend to the Apostles and Priests of the Church, letted not to hold, that Christ was his Father's Priest according to his divine nature: of which blasphemy john Calvin was justly noted, 
Vide Oricovij Chimer.  wherein the wicked man, whiles he went about to disgrace the dignity of mortal men, became exceeding injurious to the second person in Trinity. One other of that school, and of his own nest, denied that Christ in his manhood should ●udge the world, lest there might seem ●o be some force of punishment and correction of wickedness practised by man's ministry in this life, for the resemblance of Christ's judgement to come. And so ●aught one Richerus, of a Carmelite a Caluinist. 
Vide Villegag. contra articulos calvini. Ita Hartop. Monhem & alij. Heb. 7.  Other deny Christ being now in heaven, to make prayer for us according to his manhood: because it tendeth towards the intercession of Saints, though S. Paul in express words recordeth of him: Quòd salvage in perpetuum potest, accedens ad Deum persemetipsum, semper vivens ad interpellandum ●ro nobis. That for ever he is of power to give salvation, having access to God by himself, and always living to make intercession for us. Yea most of the Sacramentaries, for th'advantage of their ungodly assertion, that Christ in his own person as he is God and man should not be present in the sacrament, 
Vide Ciril in joan. lib. 4. Cap. 14.  do covertly blaspheme the blessed and highly sanctified flesh of our saviour, avouching it to be unprofitable: whereby they unadvisedly dishonour the dreedful incarnation of Christ, and all the works wrought by the mean of his flesh and blood, and ministery of his manhood, for the remission of our sins, and purchasing salvation to his Church.  
Let us therefore Christianly confess with the Scripture & with the Church of Christ, that our Saviour not only by power equal to his Father concerning his divine nature, but also by the sending and grant of his Father, and unction of the holy Spirit, being far under them both in his humane nature, doth remit sins. Whereupon it orderly followeth, that, whoso ever denieth man to have authority, or that he may have power granted him by God to forgive sins, he is highly injurious to our saviours own person, and the dispensation of his flesh, and mystery of his holy incarnation. For though there be great diversity betwixt his state and others, because in one person both God and man be perfectly united in him, and therefore much more prerogative might be, and doubtless was given to his humanity, as to him that was both God and man, in respect of his base nature, then to any other of his brethren being but mere men: yet this is assuredly to be believed, that he which could without derogation to his Godhead, communicate with the son of man, and grant him, in consideration of his assumpted nature, the rule and redemption of his people, the government of our souls, the assoiling of our sins, and to work all wonders in the power, finger and force of the holy Ghost: the same God, without all doubt, through his Son and our Saviour, may at his pleasure without all unseemliness or derogation to his eternal honour (and so it shallbe proved that he doth) give power to the governors of his Church and household, to pardon and give penance, to judge and rule the people in the right of our said Saviour, to the edifying of his body and making perfect his Saints.  
Neither must we here make any great account of such as shall object to the Priests of God's Church, as the Scribes did unto Christ himself, when they saw him in express words absolve many of their sins, conceiving in their hearts, as it is recorded by S. Matthew in the history of the healing of the man that had the palsy, 
Cap. 9  that Christ did injury to God, and committed blasphemy in taking upon him to remit man's offences: whose malicious minds and cogitations, Christ did so reprehend, that they might well perceive by his sight of their inward secrets, that he was very God, who only by nature looketh into man's heart, and therefore, did thereby well insinuate that they could not justly reprehend his doing, seeing he was God in deed, & might as God pardon man's offences. Yet that notwithstanding, he stood not with them then upon the right of his Godhead for the doing of this excellent function, which in deed by nature and property is only pertaining to him, but he gave this reason of his doing: that the Son of man had power to remit sins in earth, whereby me seemeth (wherein yet I submit my judgement to the more learned) that he plainly professed, that by power received he might in respect of his manhood & calling forgive sins, and that in earth, as meaning thereby to institute an order and way how to remit sins here in the world, either by himself or by his ministers, at whose sentence passed in earth, the penitent should be free by judgement of God in heaven. For so our Saviour two or three times talking of man's ministry in the remission of sins termeth it: losing in earth, and the contrary, binding in earth, 
Matt. 16. & 18.  as also he calleth God's high sentence in the same causes, losing and binding in heaven. Neither doth the interpretation of S. Hilary any whit hinder my meaning, 
In explan. Mat. Can. 18.  who upon that place affirmeth Christ to have remitted this man's sins by the might of his Godhead: for it standeth well, that one work should be wrought by the principal cause, and yet by the office and ministry of some secondary cause appointed by the ordinance of God for the same use, as we see in Baptism to the remission of the child's sin, both the might of God and the ministry of man to concur at once, whereof we shall have, I trust, better occasion to speak anon.  
But to return back to our cause: when Christ had declared that the Son of man had in earth power to remit sins, he then by this farther proof & argument overturneth the whole cause of their disdain & inward murmur against him for the same: whether is it more easy to say, thy sins be forgiven thee, or to say to the incurable person, take up thy bed and walk: I do the one in all your sights, and he is cured at my word: why then mistrust you the other? It was no less the property of God alone, 
Note.  to heal him suddenly of his corporal infirmity, that had been desperately sick so long, then to forgive sins: but the one power though by nature it was proper to himself, yet be gave it in the sight of you all to the Son of man in earth: why then mistrust you but he might well give the other? This reason proceeding from the wisdom of Gods own son, shall help our faith much touching this article, and shall not a little further the dignity of the Apostles, who also after their masters example, may prove the force of their authority upon men's souls, which can not be open to our bodily eyes, by the apparent power that their words shall be seen openly to work on men's bodies, especially if it be well weighed, that Christ wrought miracles aso, not only by the excellent dominion and force of his Godhead, but also, as. S. Augustine proveth, by the Spirit of God in respect of his manrode: 
De Trin. lib. 1. c. 11.  In quo spiritu sancto (saith he) operatus ●st virtutes, dicens: Si ego in spiritu Dei eijcio ●aemonia, certè superuemet in vos regnum Dei: ●n the power of which holy ghost Christ wrought miracles, according ●o his own saying in these words: ●f I expel out devils by the spirit ●f God, then surely the kingdom of God will come on you. The jews ●herefore seeing themselves thus overcome in their vain cogitations, waxed afraid and glorified God who gave such power to men. For though no man ever had equal authority or like power to Christ, who was both God & man, yet of this plentiful spirit & unction, many of his brethren have through his ordinance received part, as shortly now it shall be proved. In the mean time arm thyself against falsehood with this approved and certain truth, that not only God by his passing prerogative, may forgive sins, but that he hath so soverainglye anointed Christ our high priest and head, that as he is man and occupieth the said functions in earth he may remit by the virtue of the holy Ghost, our offences also.  
Let the proud cogitations of men here attend, that so highly do disdain the ministry of mortal men in the remission of their sins: let them control the wonderful wisdom of God, which would no otherwise salve the pitiful sores of our souls, but by the servile form of our own nature, joined marvelously in one person, to the word and eternal Son of God the Father: let them reprehend the unsearchable secret counsel of the holy Trinity, which being of power infinite to work their will in all creatures, yet would not repair the world nor remit our sins any otherwise, but by the service of the Son of man: let them mislike, that flesh, blood, and the soul of our blessed Saviour being all creatures, should join with the only almighty creator of all things, in the remission of our offences: let the presumptuose thus do: and let us humbly reverence God's ordinance and glorify him in his Sons high calling in our kind, through whose singular prerogative we shall undoubtedly find exceeding power to the given to his & body and brethren in earth, to his most dear spouse the Church.   

Here it is declared by scripture, that the same power of remitting sins, which God the father by commission gave unto his son as he was man, was also by Christ bestowed on the Apostles after his resurrection. The second Chapter.  
IN what high reputation man hath ever been with God his maker, it is not mi● purpose now to treat of: neither will I make any tedious talk, though it be somewhat more near the matter, how his estimation is increased by the honourable and most marvelous matching of Gods only everlasting Son with our nature and kind: whereof whosoever hath any worthy consideration, he shall nothing wonder, I warrant him, at the soveraingtye of such, as be placed in the seat of judgement and government, for the rule of that common wealth, whereof Christ is the head. These things, though they be well worthy our labour and deep remembrance, and not very far from our matter, yet so will I charge myself with continuance in my cause, that I will only seek out the dignity of priesthood touching the right, that the order claimeth in remission and retaining of man's sins. In all which cause, I take this a ground, that our masters messenger stood upon, when his disciples grudged that Christ had his followers, and practised Baptism no less than himself did, which is: That no man can rightly receive any thing, that is not given him from above. 
johan. 3.  Therefore if it may be sufficiently declared, that the order holdeth by good warrant this their pre-eminence of pardoning or punishing the people's offences, & that by commission from him, who without all controversy is the Head of the Church, than the matter is good in itself, and the contrary must learn to leave their contentions reasoning, and unjust contempt of that order, which is honoured by power and prerogative proceeding from Christ jesus.  
And of two or three places in holy scripture pertaining to this purpose, that shall be first proposed, which with most force driveth down falsehood, and most properly pertaineth to the pith and principal state of the cause which we have in hand. Thus than we find of Christ's words, will, and behaviour concerning the commission granted out to his holy Apostles for the remission and punishment of our sins, in the xx. chapter of the gospel of S. I. where the evangelist thus reporteth: 
Cap. 20.  that Christ after his glorious resurrection, came into a secret chamber where his disciples were togeother, the doer being shut for fear of the jews, and there after he had given them, as his custom was his peace & blessing, and showed himself to their infinite comfort ye●he was perfectly risen again in the same body that so lately was buried, he then straight afterward, to make worthy entrance to so high a purpose, gave them his peace again, in manner of a solemn benediction: and there with said: Sicut misit me parer, & ego mitto vos. Even as the Father hath sent me, so I do send you. And when he had so spoken, he breathed on them and said. Accipite spiritum sanctum: quorum remiserit is peccata, remittuntur eyes: & quorum retinueritis retenta sunt. Receyne you the holy ghost: whose sins soever you shall forgive, they are forgiven them: and whose sins you shall retain, they be retained. This is the place, lo, in which the judgement and rule of our souls with all authority in correcting our sins, in most express and effectual terms, and in most ample manner is given to the Apostles and their successors. Christ himself doth communicate unto them the jurisdiction that he received of his Father, he giveth them in a solemn ceremony the same spirit of God, by which in earth himself did remit sins: he maketh them an assured promise, that whatsoever they pardoned or corrected in man's life, the same should stand in force before God.  
What dignity could ever be given more? in what terms more plain? by what order more honourable? for surely if either Christ could remit sins, as we have at large proved that he could, by the commission & sending of his Father, or if the holy spirit of God may remit sins, or if Christ's word may procure man any power to remit sins, then undoubtedly may the Apostles remit sins: For they have the express warrant of them all. Much said Paul, 
2. Cor. 5.  when he affirmed in the Apostles name and person of all Priests. Quòd Deus erat in Christo mundum reconcilians sibi, & posuit in nobis verbum reconciliationis. Pro Christo ergo legatione fungimur: That God was in Christ reconciling the world to himself, and hath put in us the word of reconcilement: therefore our calling is to serve as in Embassy in Christ's own stead. These words be of great weight, & exceedingly set forth the vocation of the spiritual governors, as of those, that hold by the warrant of Gods sending, and thereby occupy Christ's own room. Marry the place for all that appertaineth to their calling generally, as well to preach as otherwise to guide the people of God in the behalf of their Master, to whom we all be subject: but this present text whereupon we now treat, doth properly concern the commission given to the Apostles for the sacrament of penance and remission of sins. For it doth in most clear and undoured sense give to them the like right in that case, that Christ himself had by the sending of God the Father: that is to say, the very same authority, that he had in respect of his mediation and manhood: Aequalem pa●ri filium nou●mus (saith S. Augustin) sed hic verba mediatoris agno●cimus: 
Super 〈◊〉 locum.  medium quip se ostendi● dicendo, ille me: & ego vos. we know the Son to be equal with the Father, but here we must acknowledge the words of a mediator. For he showed himself to be as a mean, when he said: He sent me, and I send you. 
In joannem. c. 20  That is to say (as Theophilacte expoundeth it) Take upon you my work and function, and do it with confidence: For as my Father did send me, so I send you again, and I will be with you to the end of the world.  
And excellently well to our purpose wrote the holy Father cyril, as well for the dignity of the Apostolic vocation, as for the charge of their honourable legacy, 
Supe● 20 Cap. joannis.  in these words. Ad gloriosum Apostolatum Dominus noster jesus Christus Discipulos suos vocavit, qui commotum orbem firmarunt, sustentacula eius facti: unde per Psalmistam de terra & de Apostolis dicit, quia ego firmavi columnas eius. columnae enim & robu● veritatis discipuli sunt, quos ita dicit se mittere, sicut à patre ipse missus est, ut Apostolatus dignitatem ostenderet, & magnitudinem potestatis eorum aperiret. These words and the residue following concerning the same purpose go thus in engishe. Our lord and master Christ jesus promoted his disciples to a glorious Apostleship: who being made the props and stays of all the earth, have established the wavering world: where upon the Psalmist saith thus of the earth and the Apostles: I have surely and firmly set the pillars thereof. For the Disciples no doubt be the very pillars, strength, and stay of truth: whom, Christ saith that he doth send, even as his father did send him, that thereby he might declare to the world as well the dignity of their Apostleship, as open to all men the excellency and the might of their power: and no less signify unto them, what way they had to take in all their life & studies. For if they be so sent as Christ himself was sent of the Father, it is requisite to Consider, for what work & purpose the Father everlasting sent his Son in flesh to the world. And that himself eyes where declareth: saying: 
Math. ●.  Non veni vocare justos, sed peccatores ad poenitentiam: I came not to call the just, 
joan. 3.  but sinners to repentance: & in another place it is said. God sent not his Son into the world to judge the world, but that the world should be saved by him: all these things & other he touched briefly in these few words: Sicut misit me pater, et ego mit●o vos: ut hinc intelligant vo. andos esse peccatores ad poenitentiam, curandos corpore simul & spiritu malè habentes. Like as my Father sent me, so I send you: that they might hereby understand that sinners should be called to repentance and be healed both in body and soul. Thus far spoke, S. Cyril of the excellent calling of the disciples and of the cause of their large commission, not restricted by any straighter terms, than Christ's own commission was, which he received from his everlasting Father.  
And truly it was the singular providence of God, that before the grant of the government of men's souls to his Disciples being but mortal men, mention should be made of his own right therein, that the wicked should never have face to disgrace the authority of them, that dependeth so fully of the sovereign calling, and commission of gods own Son. This high wisdom was practised also, to the utter confusion of the wicked and wilful persons, at their calling to the office of preaching and baptizing.  
The which function lest any contemptuous person should in such base men disdain, Christ allegeth his own power and pre-eminence, to which the dignity of priesthood is so near, 
Matt. 28.  and so everlastingly joined, that every dishonour and neglecting of the one, is great derogation to the other. and therefore he saith: Omnis potestas data est mihi in coelo & in terra: All power in heaven and in earth is given to my hands. Therefore go you forward and teach all nations, baptizing them in the name of the Father, and of the Son, and of the holy Ghost. Thus before the institution of sacraments, 
Serm. de baptis. Christ.  whereof God himself must only be the author (as saith S. Cyprian) Christ vouchsafed for the quiet and instruction of the world, to declare his authority and prerogative, that all men might farther understand thereby, that the ministery and excellent function in the use of the same, did orderly proceed of that authority and supreme power, that Christ hath received over all man kind.  
And this sequel of Christ's reason hath marvelous efficacy and force, if we well consider thereof: All power is given to me both in heaven & earth, therefore go you and preach, and baptize, and remit sins. If a man would ask the priest or Apostle, how he dare be so bold to exercise any of these high functions? he might upon Christ's word be so bold to make him this answer: Marry sir, I baptize because all power is given to Christ: I preach because all power is Christ's: I remit sins, because all power was given to Christ. For in my ministery he practiseth daily all these functions: in his power I am become the lawful worker of all these actions, that are so proper to Christ himself. 
Super tract. 4, 5. & 6.  Therefore it was Christ (saith. S. Augustin) that baptized and had more Disciples than john: and yet Christ baptized not, but his Disciples only. So say you to all contemners of God's ordinance: it is Christ that pardoneth and enjoineth penance for man's sins, and yet the doth it not himself as in his own person, but Christ doth it daily by the power which he established after his resurrection, and which continueth for ever in the high ministery and service of the Church. Thus (I say) doth he remit sins: 
Act. 5●  Hunc principem & salvatorem exaltavit dextra sua ad dan●am poenitentiam Israeli & remissionem peccatorum. This our prince and Saviour hath God exalted with his right hand, to give penance and remission to Israel of all their sins.  
This power hath our high priest deserved for his obedience, and therefore as he received it, so he hath left it in his Church: his own holy words do protest the same. For upon his power and sending which he did receive of his Father, all the priests do everlastingly hold the right of all holy functions, which else, but by Christ's own commission and sending, they could never, nor never durst have practised so long.  
And whosoever seeth not how the power & jurisdiction of so excellent actions passeth from God the Father to his only Son, & from him again to such as he hath sent, and made the messengers of his blessed mind, and disposers of mysteries: he hath no feeling at all of the ways that he wrought for man's redemption: he can not attain to the intelligence of Christ's unction, whereby he is made our head and priest: he, in the midst of the glorious light of the Church can not heholde the practice of so heavenly ministries, 
In Epist. sua Cano●●ca.  & therefore, such things as he knoweth not he blasphemeth, saith S. jude. But to woock all in light & order, I will build upon the foresaid, the intended conclusion, that the Adversaries may see and behold the force of our faith, and the singular weakness of their assertions. I thus join with them in arguments barely and plainly without covert.  
That power and Commission which was given to Christ by his heavenly Father, concerning remission or retaining of sins, was given to the Apostles at his departure hence: but Christ himself did truly, effectually and in proper form of speech by his Father's sending and commission, remit sins: Ergo, the ministers of Christ may, and do truly & perfectly remit sins. Or thus more briefly: As Christ was sent of his Father, so are the Apostles sent by Christ: but Christ was sent to forgive sins, Ergo, the Apostles be sent to forgive sins also. The second part of the reasons, which is, that Christ had power of his Father to remit sins, & was sent for the same purpose, is sufficiently proved in the chapter before. The first part of the argument standeth upon the sure ground of Christ's own words, which be these: Like as my Father sent me, so I do send you. Which words were so plain and so deeply noted for this intent, of S. chrysostom, that with admiration of the dignity and excellent calling of priesthood, he thus trimly difcourseth upon them. I will report his saying in Latin, 
De sacerdot. lib. 3.  as Germanus Brixius hath translated it: all that he speaketh for that purpose hereafter shall be recited, but now no more but this: Quid hoc aliud esse dicas, nisi omnium rerum coelestium potestatem illis à Deo esse concessam? Ait enim quoruncunque peccata retinueritis, retentae sunt. Quaenam obsecro potestas hac una maior esse queat? Pater omnifariam filio potestatem dedit, caterum video ipsam candem omnifariam potestatem à Deo filio illis traditam. Nam quasi iam in coelum translati, ac supra humanam naturam positi atque nostris ab affectibus exempti, sic illi ad principatum istum perducti sunt. And in English thus it is: What else canst thou make of this, or what less, than that the power & jurisdiction of all heavenly things is by God granted unto them? For it is said: Whose sins so ever you do hold or retain, they be retained. For God's love, what power can be given in the world so great? the Father bestowed all manner of power upon his Son, & I find the very self same power of all things, to be delivered to the Apostles by God the Son. For now as though they were already translated out of this life to heaven, and there promoted above man's nature, and discharged of all our feeble affections, they are advanced to the princely sovereignty whereof we now have said. Thus far chrysostom. So doth this worthy Father help our cause, and so doth he think of the excellent authority given by the Father to his Son, and derived from him to the ministers of his holy will & testament in earth. Whose jurisdiction so highly holden, so truly obtained, so nerelie joined unto Christ's honour, and so daily practised no otherwise but in his right and name, whosoever shall comtrolle or contemn, they not only irreverently touch Gods anointed, but they sacrilegiously lay hands on ipsum Christum Domini, even on him that is anointed above all his fellows. 
Lib. 1. de Poenitent. Cap. 7.  Well, I conclude up this matter with these few words of S. Ambrose: Vult Dominus plurimum posse discipulos suos: vult à servis suis ea fieri in nomine suo, quae faciebat ipse positus in terris: Our lords pleasure is, that his disciples should have great prerogative: he will have the same things wrought by his servants in his name, that himself did in his own person, when he was in earth.   

The power of priesthood touching remission of sins is proved by the solemn action of Christ, in breathing upon his Apostles, and giving them thereby the holy Ghost. The third Chap.  
THE commission & power that our master Christ received of his everlasting Father, being in most ample manner communicated with the Apostles, made great proof and evidence for the right that they claim in remission of sins: but the present power of God's Spirit breathed by Christ upon them, and given unto them for the ministery and execution of that function, helpeth our matter so much, that who so ever now denieth this authority of the Apostles concerning the pardoning of our offences, doth not so much sin against the Son of man, which of itself is grievous enough, as he doth control the work of the spirit of Christ, which is the holy Ghost, in whom both he and his Church doth remit sins. The more plain and more exact our master Christ was in the bestowing of that power to remit and retain sins, the more is our contempt in the disobedience & denial thereof. He sendeth them forth with his own authority in this case: he giveth them the very spirit of God, by whose divine power they may execute the function to which he called them: he giveth them the express warrant of his own word that sins they might pardon and punish: and yet we make doubt of their usurpation. But how they might forgive sins by Christ's sending, we have already said.  
Now for the holy Ghosts power & prerogative in the same action, which was breathed on the Apostles, we must further confer with such as call in question matters so plain. And first I am in good hope, that no man will deny, but Christ gave them the holy Ghost for no other purpose so much, as to remit sins: secondly I doubt not of their faith and belief in this point, but they will confess the holy Ghost to be of power by nature and propriety to forgive sins: thirdly I claim of their sincerity thus much more, that Christ being as well God as man, was well able for the furniture of their calling, to give them the holy Ghost: all which being confessed of all men, and denied of no Christian alive, how the conclusion, so beset with all proof on every side, standeth not upright, let the Adversaries tell me. In the Apostles there can be no lack touching that office, for the execution whereof they received both Christ's commission first, and the holy Spirit of God afterward: In Christ there can be no default, who was well able to give, and in deed did give the holy Ghost: In the holy Ghost there can be no let nor lack, whose power is infinite, and his very propriety to remit sins.  
All things then standing on so safe and sure grounds, the giver, the gift, and the receiver competent, and fully answerable each to other on every side, let the discontented join in argument, let him allege why the Priest so authorized by Christ, and so assured of the holy Ghost, may not either pardon or give penance. Never man avouched that he exercised the high action upon his own authority: but, that he may not as a minister and servant practise it upon the warrant of Christ, & present power of the holy Ghost, that no faithful person can affirm, nor any reasonable man stand in.  
Some holy writers upon this text of S. john in which the order of Christ's authorishing his Apostles for the remission of sins is described, do dispute of the difference of giving the holy ghost then to his Disciples, & afterward on whitsunday: some note the external ceremony that our Master used, when he gave them the holy Spirit, which was by breathing on them, that such outward actions might both be an evidence to them of that excellent gift which they inwardly then received, 
Grace joined to external elements, and why.  and should further be an everlasting instruction to the Church, that God's grace & gifts be often joined to external elements for the solace of our nature, that delighteth to have our outward man schooled, as well as the inward man nourished. These and many things more be of profitable remembrance and consideration, but not so much to our purpose. Therefore let us see, whether the judgement of the holy Fathers do not wholly help our present cause, by proving the Priests ministery, through the holy Ghosts authority, that our declaration standing on the plain words of scripture with their undoubted sense, may obtain invincible force against the adversaries, and worthy credit of the true believers.  

How Priests being but men m●ie remit sins committed against God  We will make our entrance first with S. Cyril, who debating with himself upon the incomparable authority and power given to the Apostles for remission of sins, standeth first as in contention with himself, and with Christ's words, how it may be, that they being but men, should forgive the sins of our souls, being sure of this, that it is the property only of the true and living God to assoil us of our sins, against whom only all sins be properly committed. And therefore being not of stomach, as men be now a days, to deny that, which Christ's words so plainly do import, he made answer, that the Apostles were in deed deified, & made, as you would say, partakers of God's nature, to work Gods own office in the world. 
Cap. 5●. lib 12. In joan. interpre Trapezun.  Qua igitur ratione (saith he) divinae naturae dignitatem ac potestatem discipulis suis salvator largitus est? Quia certè absurdum non est pec●ata remitti posse ab illis, qui spiritum Sanctum in seipsis habeant. Nam cùm ipsi remmittunt aut detinent, spiritus qui habitat in eyes, remittit & detinet. By what means did our Saviour give unto the Apostles the pre-eminence & power of Gods own nature? Surely because it agreeth very well, that they should remit man's sins, that have in themselves the holy Ghost. For when they assoil or retain sins, it is the holy Spirit that dwelleth in them, which by their ministery doth remit or retain sins. Thus he. I marvel not now, 
Lib. 6. cont. jul.  why this same Father termeth the Apostles sometimes Protectores & curatores animarum & corporum, 
Titles given to priesthood  the protectors and curers both of bodies and souls: it is not strange why S. Ambrose should call the whole order of priesthood Ordinem deificum. 
De Sacerdot.  Neither that he should term officium Sacerdotis munus spiritus Sancti: The priests office, to be the function of the holy Ghost. No, I do not wonder at some of our forefathers, that, in the admiration of God's Majesty, which they saw to be so present in the execution of so high an office, they did simply and plainly term the principal Pastors of the Church, half Gods, and not mere men: not having respect to their persons, which be compassed with in firmities as other the sinful sort of people in the world be, but casting eye upward to the holy and excellent functions, which they practised by the spirit of God which dwelleth in them, and deifieth their people, to make them of ability to exercise the works of God.  
But S. Ambrose helpeth our matter with a long discourse: all I will not now report: for the present purpose, thus he saith, disputing against the Novatians, for the assertion of priestly dignity inassoyling our sins: Qui Spiritum sanctum accipit, & sol uëdi pec●a●a potestatem, et ligandi accipit, 
Cap. 2. li. 1 De Poen.  sic enim scriptum est: Accipite Spiritum sanctum, quorum remiseritis peccata, remittuntur eyes & quorum retinueritis retenta sunt. Ergo ꝙ solvere peccatum non potest, non habet Spiritum sanctum. Munus spiritus sancti est officium sacerdotis, ius autem spiritus sancti in soluendis ligandisque criminibus est. He that receiveth the holy Ghost (h●● meaning is in the taking of orders) receiveth therewith the power to bind & lose. For so is it written. Receive you the holy Ghost, whose sins you do forgive, they are forgiven them, whose sins you do retain, they are retained. Therefore they which can not forgive men's offences, they have not the holy ghost (that is to say, they have not the gift of the holy ghost, which is given to the officers for th'execution of their function in Christ's behalf) for the gift of the holy Ghost is the office of the Priest: & the proper right of remission of sins standeth in the holy Ghost. Thus wrote S. Ambrose against the heretics of his time, & both toucheth and overcometh all the falsehood of our days, against the ministery of man, which so joineth with God's Spirit in all these divine functions, that it can not without blasphemy and special contempt of God be contemned.  

Contra Pelagianos, Manichaeos', & Donatistas', passim.  But I remember S. Augustine the Church's great captain against her adversaries of those days, did ever in disputation against the Pelagians and other like enemies of faith, make the greatest account of victory, and their overthrow, when they were driven to deny that which ever before had been not only acknowledged of all men for truth, but also had been used as a granted truth, ground, and principle, for the notable evidence thereof, to the impugning of other falsehodes. For there can be no doubt, but that which our holy Fathers did use without controling and contradiction even of their adversaries, to impugn their Adversaries withal, there is no doubt, but that it hath in itself exceeding much light and force of truth, as a thing having so little need of proof, that it may be made and taken for a probation of other matters that be doubtful and uncertain. 
Practise of priesthood in remitting sin used for a ground of faith in argument.  The matter which we have now in hand is of that sort. For the authority and power practised of Priests in the virtue of the holy Ghost, hath ever been in itself both so plain and so firm, that the holy Fathers have used it, as a ground, to prove against heretics of Eunomius, and Macedonius sect, the Godhead of the holy Ghost, the third person in Trinity.  
S. Bernard is to young, good man, to name amongst these old fathers of our new Church, else, perdie, with the virtuous, his words sound full sweetly. Thus saith he to prove the equality of the holy Ghost with the Father and Son: Sicut in nobis interpellat pro nobis, 
Serm. 1. Pentec.  it a in patre delicta donat cum ipso patre: & ut omnino scias, quòd remissionem peccatorum spiritus sanctus operatur: Audi quod aliquando audierunt Apostoli: Accipite spiritum sanctum quorum remiseritis peccata remittuntur eyes. In English thus: Like as in us he maketh sure for us, so in the Father he pardoneth sins with the Father: and that thou mayst understand, that the holy Ghost worketh remission of sins, hear that which the Apostles once heard receive you the holy Ghost, whose sins you do forgive, they are forgiven. Thus he.  
And S. Ambrose his ancient, to prove the holy Ghost to be God, allegeth that he remitteth sins by the Priest's ministery, which he could not in any wise do, if he were not in all points equal and omnipotent God with the Father and Son: Let us see (saith he) whether the holy Ghost doth pardon sins, and he answereth himself thus: Sed hinc dubitari non potest: 
Lib. 3. de Spirit. S. Cap. 19  cum ipse Dominus dixerit, accipite spiritum sanctum, quorum remiseritis peccata, remittuntur: ecce quia per spiritum sanctum peccata donantur, homines autem in remissionem peccatoris ministerium suum exhibent, non ius alicuius potestatis exercent. It is thus much to say: There can be no doubt hereof, seeing our Lord said, receive you the holy Ghost, whose sins you do forgive, they shallbe forgiven: look ye, that by the holy Ghost sins be forgiven, men do but exercise their service and ministery, and claim not the right of power and principality therein.  
And S. basil upon this assured ground frameth in full form against Eunomius this argument: 
Lib. 5.  Dominus sanctis Apostolis insufflans, inquit, accipite spiritum sanctum, quorumcunque dimittetis peccata, dimittentur eyes: si ergo nullius est peccata dimittere, nisi solius Dei, dimittit autem spiritus sanctus per Apostolos: Deus ergo spiritus sanctus: Our Lord breathing on the Apostles, said, take ye the holy Ghost: for whose sins so ever you shall pardon, they be pardoned: therefore if it be the only property of God to forgive sins, and the holy Ghost so doth by the Apostles: Ergo, the holy Ghost is truly God.  
Thus you perceive that the ground of this our faith and assertion was of old accounted so sure, that it was a singular aid and fortress of faith against the unfaithful attempts of most wicked persons in diverse ages. The only practice that Priests did use, by the Sacrament of penance to pardonne sins, was a full proof that the holy Ghost was God, by whose authority and proper power, they did always since Christ's word was spoken, remit the same. The which being true (as it can not be false, that is so agreeable both to scriptures and to all our Father's faith) the Heresy of our time must needs directly impugn the virtue and power of Gods own spirit. For as the proof of man's ministry in this foresaid function induceth the true and everlasting Godhead of the holy Ghost, by whom they practise that power: so the denial thereof, and robbery of Priesthood of this their most just claim, doth directly spoil God of his honour, and of the everlasting right that he hath in remission of sins. 
ontemp of man's ministeri is contempt of God's authority.  So whiles these good men seek to abase man unjustly, they blaspheme God highly, and together with man's ministery, they bring unto utter contempt Gods own authority.  
But for the Readers case, and more light of our cause, I join thus in argument with them again, upon the second part of Christ's own words and action had in the authorizing of his Apostles: what soever the holy Ghost may do in this case by the proper power of his Godhead, that may the Apostles and priests do by service & ministery through the power of the holy Ghost: but the holy Ghost properly & rightly doth remit sins, therefore the Apostles do rightly and truly remit sins by their ministery in the said holy Ghost. All parts of this conclusion stand uprightly, and fear no falsehood: they be guarded on every side by Christ's action, by words of scripture, by the doctors plain warrant, and by all reason. with all which whosoever is not contented, but will needs extinguere spiritum, extinguish God's spirit, 
1. Thes. 5.  and violently take from the Church the greatest comfort of all man's life, that, in this infirmity of our flesh, standeth in most hope by his gift in remission of sins, for which especial cause the said spirit was mercifully breathed upon the Apostles peculiarly, before the more common sending of the same from heaven above: if all this reason and just demonstration of truth will not serve them, I will charged them with this grave conclusion of S. Augustine uttered partly against the novatians & especially against the desperate, that would not seek for God's mercy by the Churches ministery in the sacrament of penance. To be brief I will speak it in English. 
Cap. ●3. Enchir.  who so ever he be that believeth not man's sins to be remitted in God's Church, and therefore despiseth the bountifullnes of God in so mighty a work, if he in that obstinate mind continued till his lives end he is guilty of sin against the holy Ghost, in which holy Ghost Ch●ist remitteth sins.   

The power to remit sins is further proved to be given to the Apostles by these words of Christ: Whose sins you do forgive & cet. by the doctors exposition of the same, and by conference of other words of scripture of the like sense. The Fourh Chap.  
How the priests of Christ's Church have defended their right and calling for remission of sins, as well by the commission that Christ first received of his Father, & afterward bestowed upon them, as by the assured receiving of the spirit of God from Christ's blessed breath to the same end and purpose, I have hitherto declared at large. Now the third part of the place before alleged out of S. john's Gospel, concerneth the words of Christ's promise and warrant made unto his Apostles out of which plain words distinctly uttered we must see what force may be further added unto our Catholic assertion, for the priests authority to remit & retain sins. And surely if none of the former words of Commission, nor any other mean or mention had been made of the holy Ghosts assistance herein, these only words upon the credit that all faithful men own to Christ, had been sufficient to have assured the world of the authority of priesthood, and of the whole cause that now is called in controversy. For what can be said either of God or man more properly or more plainly than this: whose sins you shall forgive, they be forgiven, 
joan. 20.  whose sins you shall retain, they be retained?  
I must needs here complain of these unfaithful and unhappy times, that in the continual loathsome brags of the scripture, 
Scripture maliciously perverted in the words of sacraments  and God's word, in perpetual tossing and tumbling of the books of the Bible, in endless contention and disputation of most high mysteries in them contained, have yet wholly perverted the clearest and only undoubted meaning of such places specially, as most touch the very life and salvation of all man kind, & which be of all other things in terms of scripture most open and evident, full foolishly & unlearnedly have both the simple sort handled God's word, as in such gross ignorance of all things they needs must, and their new procured masters also, in not much more knowledge and far pa●ssing pride can not otherwise do, but whilst they play themselves in things of smaller importance, they are to be laughed at rather then lamented: but if the Devil drive them farther, as he lightly doth where he so quietly possesseth, and cause them to dally, and delude the places of scripture that principally concern the state and salvation of us all, there we must with all force resist, least we lief the fruit and good of our Christianity. What can be of higher importance in the world, or touch our souls and salvation so near, as the holy sacraments of Christ's Church, by which grace and mercy through God's appointment be procured? and yet these blessed fountains especially even these waters springing everlastingly to our life and comfort, have these men most infected.  
In the institution of Sacraments Christ's words were ever plain without colour or figure, as words that work with singular efficacy, grace and virtue, and therewith give to the ministers just authority for the execution of Christ's meaning: which could not be done in figurative speeches and parables without infinite error. Did God speak parables when he instituted the solemnity of so many sacrifices in the old law, when he signified unto Moses and Aaron every several sort of beast or creature with their sex and kind and all the ceremony thereunto belonging? 
Exod. 12.  Did he speak parables when the sacrament of the lamb was to be instituted? Did he speak by figure to Abraham, 
Genes. 17. Exod. 35.  when he commanded him to circumcise the male of every of his people? Did he speak by figure, when he instituted the Sabaoth? Did he, to be brief, ever in the old law speak one thing, and mean an other, when any external work by the charge of his word was to be practised for ever amongst the people? In common speech, in prophesying, in preaching, in similitudes, in Examples uttered for the declaration of many things, 
A necessary note for to Know where the speeches be figurative.  and for grace & variety of talk, to stir up man's industry in searching the secrets of truth there figures of all sorts be used: but where, by external words and actions force of inward grace must be procured, or perpetual usages in the Church are in ouward signs & elements to be instituted, or commission of great matters granted, or charge of singular weight given to servants in absense of their masters, in all such cases plain speaking by God's providence was ever used, & by all reason must be used: or else man falling into error in the execution of his commission, is sufficiently to be excused, because he could not attain to the meaning of his masters words. And yet the wicked of these days, have found suck light in scripture, that th●y have made our Master Christ to speak one thing & mean the contrary, in the very institution of the Sacraments, and have found figures to delude & defeat that world of the necessary fruit of them all.  
There were some of old that drove the mysteries of Christ's incarnation & speeches that proved his equality with his Father in godhead, to figurative phrases, and sought for the defence of their folly the like phrases in other of Christ's talk: but never none were comparable in this kind to our new devisers. For by the face and crack of God's word they have brought to pass amongst fools, that no one text of scripture which pertaineth to any of the Sacraments can have his meaning, and such sense as the very word beareth, 
The B. Sacr. of the Altar.  and the world hath ever taken and construed of it. The blessed and most sovereign sacrament of the altar, instituted in a solemn action, in most careful manner, amongst his most secret servants, the last almost of all his works in earth, 
Matt. 26.  in most evident terms, with fore charge given to the Apostles of the continuance of his everlasting memory in the same, yet must mean nothing less, then that which our Master made it, and must by a thousand figures be wrested & writhen to what you list and like, so that it be not to import that, which our Master said it did, and the Church hath ever believed of the same. 
Baptism  words of the like solemnity were used for the ordering of the holy use of baptism, to be done, as the word doth also import, necessarily in the external element of water, with certain most holy prescribed words, under pain & peril of everlasting perishing to the neglecters thereof: yet in such plainness figures are found out by these pernicious conveiers that neither water is counted so much necessary, nor the words of such strength, but that one of these malapert fellows was bold to write, 
Brentius contra Petrum à Solo  that it was much superstition to bind the Church to the same, as to the prescribed words of art Magic, sorcery and witchcraft. Of the honourable act and sacrament of extreme unction, 
Extreme Unction.  what can be said with more evidence of words than is spoken of the holy Apostle S. james? If any man be sick amongst you, 
Cap. 5.  let him call for the priests of the Church, and let them anoint him with oil: and yet so little matter these men make of the Apostles spirit, word and writing, that they have condemned the whole use thereof as superstitious, 
Holy Orders.  not helping themselves by figures, but by open force. Grace is given to Timothy as in a sacrament when he took orders of Paul: 
1. Tim. 4  the Apostle sayeth so much in express terms: yet this grace and the whole sacrament of Orders, these holy men reject. Matrimony 
Matrimony.  to S. Paul is a great sacrament, & of our ministers not misliked, so far as concerneth their fleshly conjunction, which they only lust after, 
Ephes. 5.  but grace they list not receive thereby, lest it should be a sacrament, whereby the unity of Christ and his spouse the Church, which in no sauce they can abide, might be fully represented and signified.  
These fellows therefore that dare be so bold to disturb all the orders and sacraments of God's Church, and to maintain their fantasies, dare braced the sacred bands of express scriptures in such points as do directly touch the whole policy of our Christian common wealth and ordered ways of our salvation, even in those which Christ most carefully left to be practised for the use of his loving flock, by the warrant of words most plain, what shall we say to such bold and impudent faces, that thus dare do, and yet which I more marvel at, in this their uncourtesy, and most unhonest dealing, will not stick to cry and call upon God's word, as though they did that by scripture, the contrary whereof they expressly find in scripture. And truly where they be not helped by the very words, vain it shallbe for them to stand with us, and with all our Fathers, and with the practice of all nations, and with the very express judgement of the Church of God, it shall not boot them, I say, in their dark ignorance and infinity pride to stand with us having so many helps for the true meaning, and the express text of the word for ourselves and side.  
Sometimes where it may appear that the words and outward face of scripture serve not our assertions so plainly as the holy traditions of Christ's Church do, there they call upon us with infinite clamours to abide the judgement of the word, which they would be thought to esteem above all man's meaning. But whither will they now run think you, where all our sacraments stand upon evident words, & more than words, upon the very express & notorious action of Christ himself? all instituted sincerely to be practised of the Churce after his departure hence: all commended in known terms of greatest & most efficacy that could be, not by way of preaching, in which he used sometime figures, not at such time as he used other then common known speech, but after his resurrection when he now uttered no more parables as he did before, 
Matt. 13. Marc. 4.  that such as saw, should not see, and such as were of understanding, might not understand, but did open unto his dearest their senses, that they might understand scriptures, and more carefully expressed his meaning for the instruction of his holy Disciples, to the better bearing of that charge which he meant to leave them in, after his departure: whither will these men (I say) where they see all things so environed with truth, whither will they fly? The scriptures be plainly ours, the doctors they dare not claim, reason is against them, there is then no way to bear it out, but with boldness and exercised audacity. Yet here we will assay, by the notorious evidence of this one cause that we now have in hand, to break their stony hearts to the obedience of Christ's Church and word, for whose faith, if they have seen great light and force of argument already, and shall yet see much more, I trust they will not still withstand the known truth.  
All words then of institution of sacraments, being literaly to be taken, & things of so great charge not otherwise to be understanded, then are both by act and word of Christ sincerely uttered, we need not doubt but the form of Christ's sentence, in which he giveth the Apostles power to remit sins, is plainly to be taken in that common sense, as the same by words importeth, and therefore that by force thereof, they may remit sins. And yet to make more proof to satisfy all men, I will join to these words of our saviour that most properly concern the sacrament of penance, other his words touching our principal conclusion not unlike, whereby in conference of the like sainges together (which our Adversaries do always as they would seem well to allow) truth may try itself. Therefore as our Master here saith unto them: whose sins you shall forgive, they be forgiven: And whose sins you retain, they be also retained: even so said he twice before unto the Apostles, expressing in other words almost the same meaning and sense: once to them altogether in the xviij. of S. Matthew, & an other time before that, in the xvi. of the same Gospel, to S. Pecer alone.  
To them in general thus saith Christ: If thy brother have committed any offence towards thee, go to him and admonish him privately betwixt him and thyself. If he take it well, thou hast then won thy brother: if he regard thee not, take one or two with thee, that in the mouths of two or three witnesses every word may stand: if he regard not them neither, then make complaint of him to the Church (that is to say, as S. chrysostom expoundeth it, 
Super hunc locum.  to the Governors of the Church) and if he will not obey the Church, them take him for no better than a Heathen, and a Publican. And straight upon these words, 
De fide & operib cap. 3.  lest any man should set light by the Church, or rulers thereof, Christ added (saith S. Augustine) a wonderful terror of her severe authority, saying: Amen dico vobis, quaecunque alligaveritis super terram, erunt ligata & in coelo: & quaecunque solueritis super terram, erunt soluta & in coelo: surely I say unto you, what things soever you bind in earth, it shall be bound in heaven: And what soever you lose in earth, it shall be loosed in heaven. This text is clear for the Churches claim in remission of sins, though it properly pertain rather to the outward power judiciary and court of external judgement for open crimes and notorious contempts, then for the sins of the people that be secret, and only subject to power practised in the sacrament of penance, which now lightly is close, and only uttered in secret to him that hath charge of his soul. Never the less if the priests of God have received power to lose and bind, which is to pardon and punish, open notorious crimes and contempts, which touching the guiltiness of the fault, doth no less pertain to the proper power of God, than the absoluinge of secret sins, doth: then, without question they may pardon or retain man's sins of all sorts, as well in the sacrament of penance, all that be confessed: as in public judgement, what soever is by witness proved. And as in this, they may at their pleasure, where justice requireth, correct the open offender by most grave censures of God's Church: so may the priests give due penance in the sacrament, for the chastisement of such sins as be to them confessed, and for the satisfying of God's justice by sin violated.  
The other text of holy scripture: containing Christ's words to S. Peter severally, 
A more peculiar prerogative given to S. Peter than to other Apostles.  by certain notable circumstances of the letter, and by words of great grant spoken singularly to him, giveth the chief of all his Apostles in more ample terms and beneficial clauses this power and prerogative also. To him it was only said, thou a●t Pete● (which is as much to say as a rock: for our Master gave him that name new at his first calling, 
joan. 1.  in signification of further intent and purpose which he here uttered) and upon this rock will I set my Church: and hell gates shall not prevail against it. That so said, he thus spoke in plain terms: Et tibi dabo claves regni coelorum. Et quodcunque ligaveris super terram, erit ligatum & in coelis, & quodcunque solueris super terram, erit solutum et in coelis: And to the will I give the keys of the kingdom of heaven, and what soever thou shalt bind in earth it shall be bound in the heavens, And what thou losest in earth, it shall be loosed in the heavens. 
Ibid. 21.  This promise made unto Peter and performed no doubt after his resurrection, when he committed to him the feeding and government of all his dear flock both young and old, doth exceedingly import a wonderful incomparable sovereignty and jurisdiction over men's souls. For a mortal man to receive the keys of Christ's kingdom, & by them to bind & lose, to lock out and let in, 
Keys of heaven what they be.  before our master Christ who had the full jurisdiction therein, it was never heard of. And when the holy Propheces do mean to set out the great and passing power given by God the Father to his only Son in earth, they use to express the same often by the terms, of keys, as when the prophet isaiah saith: I will lay the keys of the house of David upon his shoulder, he shall shut, and there can none be able to open, and he shall open so, that none can shut again. And Christ himself speaking to his beloved john in the Apocalypse saith: 
Cap. 22.  I am the first and the last. I am alive, and was dead before, 
Apocal. 1. & 3.  and I have the keys of death and hell. The keys therefore, ever signifying power and government of the household, was given to Christ, as to whom, being the principal & most excellent rector of his own Church that he bought so dearly, they most duly belong. But he communicated unto Peter, as to his special steward that use of the same, for the government of our souls, with exceeding much pre-eminence both in binding & losing. Yet I do not remember that any of the old writers do put any great difference betwixt the authorities of Peter & the rest of the Apostles, concerning the remitting of sins, which is a thing pertaining indifferently to the whole order of priestod, & therefore no more proper to the Pope or Peter, then to priests & Apostles: though Origen noted well, that the jurisdiction of Peter seemed by those words to be enlarged above the residue, by that that our Saviour said to him, that, what soever he bound or loosed in earth, it should be loosed or bound in the heavens: where to the rest he spoke of heaven only in the singular number. I speak only of this latter clause of binding & losing with the keys thereunto belonging. For there is no doubt, but great pre-eminence of rule & jurisdiction is promised before in the same text now recited, & else where actually given unto him, more than to the rest of his brethren. Nevertheless even this power of bindig & losing common to all the holy order was in him first severally planted for the commendation of unity & order, 
De simplicitat● prelatorum.  as S. Cyprian saith, & so the same authority given to other, might yet after a sort be derived from his fullness of power and prerogative, as from a fountain.  
But we will not stand hereon now, nor yet to put difference betwixt these words and terms: losing or remitting, binding or retaining, nor to dispute whether these two texts more properly signify the authority and iurisdction given to the spiritual Magistrates, for punishing by temporal pain enjoined, and releasing by mercy, as they see occasion, the same appointed penance again, or else it properly concerneth the very release of sin itself, or retaining the sin, which they upon just causes will not forgive. These things would grow to over tedious a tale, and over curious for the simple, whom I would most help in these matters: and I shall briefly touch so much hereof as is necessary, hereafter when I shall dispute of pardons. For in deed these two texts of binding and losing, as well spoken to Peter as to the residue afterward, shall be the ground of our whole discourse there, and therefore till then, we must touch these texts no farther, but as in common pertaineth to remitting or retaining sins. For they are brought indifferently of the holy Fathers with that foresaid words of S. john, in which, as I have declared, the very institution of penance and priests judgement of our souls and sins, be most properly grounded.  
Therefore that by all these words, so often uttered by our Saviour, you may well perceive the very literal and undoubted meaning to be, that Priests have authority by Christ's warrant effectually to remit and retain sins, I will recite one or two notable places of most ancient Fathers, that they joining with such plain words of sundry places of scripture, may make all most sure, to such as can by any reason be satisfied. First I allege the saying of S. Maximus, an old author & a blessed saint. 
Homil. In natali Petri & Pauli.  He doth by conference couple together these texts whereon we now stand, thus he speaketh very pithily, therefore you shall hear his own words: Ne qua vos, fratres, de creditis Petro clavibꝰ regni, more no strarun clavium cogitatio terrena ꝑmoveat, clavis caeli lingua est Petri, quam singulorum merita censendo Apostolus unicuique regnum caelorum aut claudit, aut aperit: Non est ergo clavis ista mortalis artificis aptata manu, sed data à Christo potestas est judicandi. Denique ait eyes: qnorum remiseritis peccata, remissa erunt, & quorum detinueritis, detenta erunt. Thus he saith in our tongue: Lest any earthly cogitation move you to think of any succh material keys as we occupy in earth, when you hear of committing the keys of the kingdom to Peter, 
Key of heaven what it is.  you must thus understand, that the key of heaven is Peter's word or tongue, because the Apostle weighing well every of our deserts, openeth or shutteth to every man the kingdom of Christ. This key therefore is not made by mortal man's hand, but it is the power of judgement given by Christ. To be brief, he saith to them all: whose sins you shall forgive, they shall be forgiven, etc.  
Thus saith Maximus, joining together fitly two texts for one purpose, & out of both maketh a most forcible argument, that the judgement of our souls which is a passing authority, & that very letting in & keeping out of heaven is addicted by the keys to Peter's, & the Apostles ministery. For which cause also S. Gregory calleth all Christ's Apostles and the just occupiers of their rooms the doors by which men must enter into heaven, or everlastingly bide our, which is a fearful saying to all such as contemn their authority. His words be these: Quid cuncti Apostoli nisi sancta ecclesiae ostia existunt, cùm eis dicitur: 
Cap. 16. lib 28. in job.  Accipite spiritum sanctum, quorum remiseritis pecc. etc. ac si illis apertè diceretur: per vos ingrediuntur ad mehi quibus vos ipsi panditis, et repellentur quibus obseratis. what are all the Apostles else but the doors of holy Church: seeing it is said to them, take you the holy ghost, whose sins you do forgive, they be forgiven: even as though in plainer terms it had been spoken thus: by you all must enter that will come unto me, those, I say, to whom you open the door by losing of their sins, & those shall be put back, that you lock out. Hyherto S. Grerie. This wondered authority caused S. Hilary thus to make exclamation: O holy and most happy men for the desert of your faith you have obtained the keys of heaven, 
De Trin. lib. 6.  and now the whole right both of binding and losing in heaven and earth is assuredly in you. But that you may fully behold their right herein, consider his notable words upon the alleged place of S. Matthew: 
Super Math. 18.  Ad terrorem metus maximi qu● in praesens omnes continerentur, immobile severitatis Apostolicae judicium praemisit, ut qu●s in terra ligaverint, id est, peccatorum nodis innexos reliquerint, 
Some read Confession for concessione.  & quos soluerint, concessione scilicet veniae, receperint in salutem, in Apostolicae conditione sententiae, in caelis quoque aut soluti sint aut ligati. That is to say: To the terror and fear of all men and necessary keeping of them in awe and discipline, Christ premised the immovable judgement of the Apostles severity, that whom so ever they bond in earth, that is to say, left fast tied in the bands of sins, and whom they loosed, that is to wit, by mercy receive to the benefit of pardon, that the same person so bound or so released, in the same case that the Apostles left them, should be in the heavens, either lose or fast. Thus far S. Hilary, by whom we evidently may learn, in what careful case all men be that pass this life not loosed by them whose sentence in earth is so surely ratified in heaven above, & no less how the words of Christ uttered sometimes in terms of binding & losing, other times in remitting & retaining, do literally signify.  
But I will add S. Chrysostom's testimony thereunto, the rather because our Adversaries do abuse his words sometimes against confession, which necessarily hangeth on the authority of priesthood in remission and retaining sins, as anon I shall declare. That I be not over tedious, I will report his saying in English only: Those (saith he) that dwell in earth and are conversant amongst men, 
Lib. 3. de Sacer.  have received power and commission to dispose and dispense such things as be in heaven: 
A power given to Priests, that was never given to Angels.  yea these men have received power such as neither God either gave to Angels, nor yet Archangels, for it was never said to them, what so ever you bind in earth it shall be bound in heaven, and what soever you lose in earth, it shall be loosed in heaven. Earthly Princes in deed have power to bind, but that pertaineth to the bodies of their subjects only: but the bond which I now talk of, that is proper to the power of priests, toucheth the very soul itself, and is so ample, that it reacheth to the heavens above. yea and that so largely, that what so ever the priests do beneath, the very self same God will allow and ratify in heaven above, and so the Lord will confirm the judgement and sentence of the servants. Thus far spaeketh chrysostom. His words be so plain, that to stand long on them for farther proof of my matter, then the very face of the sentence doth import, it were vain. For man may here rather marvel to see such strange power upon Christ's words given to the holy order, & yet that to be so litce esteemed of wicked men, & so little regarded even of the honester sort of simple folks, that few either seek after their judgement in causes of their souls, or duly honour that power in them which passeth all other prelacy, that ever either man or Angel received: in this great contempt (I say) of most holy things, wickedness is rather to be wondered at, & lamented, then by long reasoning to be confuted. The sequel of true things is so plain in itself, the divers places of scripture so answer justly each to other, that Fathers so consonantly confirm that known meaning of the same & the very terms of so many scriptures written at divers times by sundry of the Evangelists, so fall upon one undoubted sense, that we may rightly conclude the power to be in all cafes given to the Apostles of remission of sin. And upon such known terms I make this argument against the adversaries. They truly and properly do remit sins, upon whose sentence in earth the pardon of God immediately ensueth in heaven: but Gods pardon undoubtedly followeth the priests pardon in remission in earth (clave non errant) ergo they assuredly remit sins. The mayor is manifest, the minor hangeth upon plain scripture thrice told: which first appointed man to lose in earth, & then that God shall in the same instant forgive in heaven. God shall confirm the sentence of his servants, saith. S. Chrysostom, man's judgement (saith Hilary) shall be as a sentence prejudicial to God in heaven. And thus far for the words of Christ at this present, and farther streingth shall more and more be gathered unto them, by divers parts of all the process following.   

That the same power of remitting and retaining sins, which was given to the Apostles, was not bestowed on them in respect of their private persons, but as they were public officers: and that therefore the like authority is common by Christ's grant to all priests of Christ's Church, who in this matter are the Apostles successors. The fifth Chap.  
IF I had here to do only with the learned, it were enough that is already proved for the power and pre-eminence given to the Apostles in remission of sins, thereupon to ground most assuredly the like right in the same cause to pertain to all Bishops and priests of Christ's Church. But we study to help such as can not by this so far consider, that the power given to his Apostles or to any of them is one eternal power, not ceasing in their persons, 
An ignorant reason of the simple manteined by heretics against priesthood  but during in their succession to the worlds end. For I have myself met with many such as could be content as they said to acknowledge upon so plain scripture the singular privilege given to the Apostles, and thereupon if they might have had av Apostle they would not have sticked to have made their confession and suit to him for the remission of their sins, but because I had not the like words of Christ spoken to all priests particularly, they thought it was no reason that any such challenge should be made for them: nor any such charge to be given to others to confess their sins unto them. This simplicity of the common sort, or rather this rude frowardness rising upon contempt and disobedience to God's Church, is maintained even of the more learned sort, who have charged themselves in all behaviour to be so populare and so plausible, that even against known order of things they will draw back from the light of truth with the common, rude and unlearned reasons of the people. For john Calvin 
Calvin.  a man borne to sedition & the Church's calamity, maintaineth the madness of the multitude by this reason: The Apostles (saith he) had the holy Ghost, whereof our priests have no warrant. But inquire of them, whether they have the holy Ghost, if they sae yea, demand of them further, whether the holy Ghost may err: if they confess, that the holy Ghost can not err, than they prove themselves not to have the holy Ghost, because it is well seen that they may err, and do err both in losing & binding many, otherwise then God's sentence will allow. But briefly to satisfy all sides in this case, I shall declare the like power to be left by Christ's meaning to all bishops & priests, no less then to the Apostles themselves, to whom Christ then presently spoke: that both the people's lack of understanding may be corrected, & the false and crafty conveyance of their captain may be, to his shame and the Devils, plainly disclosed.  
First this is plain, that what so ever Christ after his resurrection or before did institute for the commodity of the people & weal of the whole Church, 
The power given to the Apostles ceased not by their death, but continueth still in the Church.  that did not decay in the persons of them to whom Christ presently spoke the words, for else all sacraments had been ended, and all government ceased at the death of them to whom in person the charge was first given by Christ. For example: Christ in his institution of the holy Sacrament of the altar spoke only to his twelve, and to those present persons he only said presently hoc facite, 
1. Cor. 11.  do this: yet in their persons, the Church was so instructed and all priests so authorized, that the same some reign work hath upon that warrant been truly practised of the Church, and by vain imitation followed by their Adversaries even till this day. And in deed, the very words of the institution did import no less, for it is said: Mortem Domini annunciabitis donec veniat. You shall set forth Christ's death till his coming: which could not be, if the ministery had decayed with their persons, to whom Christ spoke. So the charge both of preaching and baptizing was given to a few chosen men then present, but that all the world might perceive, that of his wisdom and careful providence the charge and authority pertained to the governors of the Church for ever no less than to them, whom he then called to that function, he added: I will be with you to the end of the world, Meaning that they should exercise that office in his name and assistance to the day of judgement. 
Math. ult  Which in their own persons was not true, but in their successors. And for this cause, it is no doubt, but what authority so ever Peter had alone above the residue of his fellow Apostles, that the same is by all reason to be derived from him to all his successors, and that caused chrysostom to say that Christ shed his blood to win the sheep, which he committed to Peter and his sucessours to feed: where Christ in person presently spoke but to Peter alone, & yet because he knew the like government was both necessary after Peter's death, as well as in his time, and no less by Christ's appointment to be continued in the Church after, as before, the Doctors doubted not to enlarge Christ's word uttered to Peter alone, to all them that succeeded in the same room.  
Upon these most strong grounds every man plainly may argue, the like power yet to be in the Church of God in every case, even as Christ did institute at the beginning, 
Reasons for the continuance of the ministery of Priests.  when he gave the Charge to the Apostles first. For look what form of government and order of the Church was thought unto his wisdom to be best then, the same must needs be best now (I speak for the substance of things: for by diversities of time and person some alteration may rise in the circumstances) therefore if it were good at that time that one should be the general Vicar of Christ, and pastor of all the sheep, for which he shed his blessed blood, it is good yet also: if some had authority then to consecrate Christ's body, some have the same power till this time: if some than must needs baptize and preach, other some must now also do the same: finally if certain then had commission by Christ, and the holy Ghost given them to remit sins, and therewith power by his word both to pardon and punish, to bind and to loose, it must by force of the foresaid argument necessarily be induced, that some at this day must have the like office. For else Christ could not continue the same power and offices in the Church which he for the Church's sake did first institute: and which he counted of his heavenly wisdom most necessary for the Church's government. 
Christ maintaineth all the functions by him instituted, even till this da● in his Church.  But I think no man hath yet so shaken of shame and fear of God, that he dare hold that Christ was not able to maintain all power, rule and jurisdiction, with all kind of functions which he instituted for the benefit of the people till the worlds end, both himself and the holy Ghost promised to be present for that purpose till the general judgement. And that those functions were necessary for his everlasting common wealth, his solemn institution & careful provision of them do declare: that he meaneth no less to establish the same which he than instituted, not only the foresaid reasons, but the saying of S. Paul doth prove: 
Ephes. 4.  He gave unto the Church some to be Apostles, some to be prophets some to be Evangelists, some to be pastors and Doctors: and all this to the work and maintenance of the ministery for the perfiting of the Saints, and upholding of Christ's body, till the time of the acknowledging of God's Son. Thus doth Christ provide for his dear Church in all manner of service & office even till the last day. Whereby it is most clear, that the power of remission of sins being once given to the Church can never cease, whiles man of his continual frailty ceaseth not to sin. That which was then counted a necessary refuge & remedy for sins committed, can not now perish in the world, where sin is a great deal more rife, and the remedy more needful.  
But to convince them plainly that think contrary, 
joan. 20. Thomas had like power to other, tho●gh he were absent when Christ spoke to them.  let them tell me whether Thomas being not then present, as the Evangelist saith, and therefore the words not uttered to him in person, let them show me whether he had not afterward, by force of that institution power also to remit sins. If he had as by reason I am sure they can not deny, as full pre-eminence and power to do all things, that then Christ charged his ten Disciples, which were present, to do in his name: then the power of remission of sins was not so straightly limited, as the words might seem to be uttered, by which no doubt a Sacrament was instituted to take force in the Church both then and afterward to the world's end, not that any man may of his own head, upon force only of Christ's commission given at the time to his Apostles, take that high function upon him: but that he which ordinarily shall be called by receiving of grace and the holy Ghost in external Sacrament by laying on of hands of Priesthood, may likewise upon his own flock and cure exercise that office, no less than those holy men might after Christ's calling thereunto, occupy the same work of binding and losing of such sheep of Christ's, fold as to them were committed. And so did S. Thomas, who then was not there, so did S. Mathie who then was no Apostle, so did Barnabas, so did Timothy and Titus who were ordered by S. Paul, 
Lib 1. de Poenit. Cap. 16.  and so did Paul himself, of whom S. Ambrose saith, that he did remit sins without all derogation to Christ.  
The good studious Reader must mark well then, that all these holy functions or passing pre-eminencies, are not given to the private persons, in respect of themselves, neither of Peter, nor of Paul, nor any other, but they are bestowed upon them for the use of the Church which dieth not in their persons, and therefore must be honoured with the same offices by other, after they be dead, by perpetual succession that shall never cease. 
De doct. Christ. lib. 1. c. 18.  And that caused S. Augustine, and other holy Fathers to say the keys were given to the Church and authority to remit sins, to baptize and to enjoin penance: not because the whole Church, by gathering all her Children together, 
A fond reason.  must give sentence upon every sinner, or else the priests judgement to be nothing, as some foolish seditious heads have now to the disturbance of the world devised, but because it is our common wealth and house of faith, which is so beautified in her ministers, with all kind of Sacraments and good orders for the government of her children, and because all men may see, it was the earnest love & careful providence for this his spouse, and not the persons of the Apostles in respect of themselves, which moved his wisdom to the iustitution of such perpetual offices in the Church.  
Hereupon therefore, and in consideration that the keys of opening and shutting heaven, by binding and losing man's sins, shall ever remain for the use and honour of the Church, the said holy S. Augustine hath these words: 
Li. 1. c. 18. De doct. Christ.  claves dedit Ecclesiae save, ut quae soluerit in terrae, soluta essent & in coelo: quae ligaverit in terra, ligata essent & in coelo. Christ delivered the keys to the Church, that who so ever she loosed in earth, should be loosed in heaven: and what so ever she bond in earth, should be bound likewise in heaven. 
Li. 1 & 2. cont. Donatist.  And Optatus his equal striving with the Donatists for all holy gifts which Christ bestowed upon his Church, challengeth all other Sacraments, and namely the keys for the Catholic and universal Church, from the part of Donatus the heretic, as in the right of Peter. He saith exceeding pithelie: claves datae sunt Petro, 
☜  & non haereticis: and afterward: Cathedram Petri, quae nostra est, per ipsam & caeteras dotes apud nos esse probamus: etiam sacerdotium. The keys are given to Peter, and not to heretics: by the chair of Peter which is ours: we prove all other gifts of the church to be ours: yea even priest hood. This he hath in sense in divers places, by which we see, the jurisdiction & power given to the principal Apostle, yet to remain, and by it all other the Churches notable pre-eminences, which he calleth Ecclesiae dotes, The douries of the Church, through his whole discourse against the Donatists.  
So doth Epiphanius attribute the power of penance and pardon to the Church likewise, not only in baptism, which he calleth the most perfect penance, but also afterward upon the party's relapse, in which case the heretics called Cathari, 
Cathari.  affirmed that the Church had no authority to pardon them any more. Against which pernicious sect he saith, if any man fall after his baptism, the Church will not be unmerciful to him: 
Lib. 2 Ton. 1 haeres. 59  Dat enim reversionem, & post poenitentiam, poenitentiam. For she giveth him leave to return, and hath penance after penance. By which he noteth, that the Church hath two Sacraments for remission of sin, the one is baptism, which he termeth perfect penance, 
Cap. 6.  with S. Paul to the Hebrews: And S. Augustin doth call it in his Enchiridion, 
Cap. 64.  Magnam indulgentiam, a grand pardon, and afterward the Church hath an other kind of remission, which Epiphanius calleth poenitentiam post poenitentiam: But of these two, more shallbe said anon.  
After this sort, 
Lib. 4. de Sap. ca 30  doth Lactantius ascribe to the true Church, confession, penance, and profitable healing of our wounds, and such sores as be found in our souls. By all which, every man may conceive easily, that this honour and commission of priesthood, for the remission of our sins, did not decay with the Apostles appointed by Christ, nor shall cease till Christ's coming to judge the world.  
But he that listeth to see in what office, and by whom she holdeth this singular honour of remission of sins, he shall find, not only the Apostles, who were called by Christ, but all other Bishops also, that succeed them in the Church, to be her ministers herein. 
Gregorius.  whereof let him read the xxuj. Homely of S. Gregory, pertaining almost wholly to that purpose. I will repeat a few words only out of it, committing the rest to the diligence of the Reader. Libet intueri (saith he) illi Discipuli ad tanta over a humilitatis vocati, ad quantum culmen gloriae sint perducti. Ecce, non solùm de semetipsis securi fiunt, sed etiam alienae obligationis, & relaxationis potestatem accipiunt: principatumque superni judicij sortiuntur, ut vice Dei quibusdam peccata retineant, quibusdam relaxent. Ecce, qui districtum judicium Dei metuunt, animarum judices siunt et alios damnant, vel liberant, qui semet ipsos damnari metuebant, Horum profecto nunc in Ecclesia Dei, Episcopi locum tenent, ligandi atque soluendi authoritatem sumunt. Grandis honour, sed grave pondus est istud honoris. It is my meaning now, to behold to what marvelous honour, the Disciples of Christ be exalted, which before were called in their base state, to great burden and troubles. For now, they be not only in assurance of their own state, but they have obtained power of binding and releasing other, and the very sovereignty of heavenly judgement, that in Gods own steed, they may some man's sins release, and other offences retain. Lo, those that once feared the straight sentence of Gods own judgement, are made the judges of other men's souls, to condemn or deliver where they list, 
Bishops are in the rooms of the Apostles.  that before doubted of themselves. And now truly in these men's rooms, are the Bishops of God's Church, and receive the authority of binding and losing, and their own state of regiment. High surely is their Chair, but greater is their charge. S. Gregory said so far.  
But Saint Augustine shall make up this matter, with words of such weight, that I trust every man shall see the truth, and almost feel the grossness of falsehood thereby. He writeth thus upon this verse of the Psalm Eructavit, 
Psal. 44. The Catholic Church hath continual succession in lawful ministery.  which is the xliiij. in number with him: Pro patribus ●uis nati sunt tibi filii, constitues eos Principes super omnem terram: In place of thy Parents thou hast children born thee, them thou mayest make the Princes of the whole earth. The Apostles did beget thee, they were sent themselves, they preached in their own persons, and finally they were thy Fathers.  
But could they always corporally abide here? And though one of them said, 
Phil. 1.  I would gladly be dissolved and be with Christ, yet for your sake I counted it more necessary to tarry in flesh. Thus he said: But how long could his life last? He might not remain till this day, much less for the time to come. What then is the Church desolate after the departure of her parents? God forbidden. In steed of thy parents, thou hast sons, saith the text: What is that to say? Marry the Apostles sent by Christ are as Fathers, and for them God hath raised up children or sons, which be the holy Bishops of the world. For at this day the Bishops that be throughout all Christendom, how rose they to that room? The Church calleth them Fathers, and yet she did beget them, and she placed them in the room of their Fathers: Non ergo te putes desertam, quia non vides Petrum, quòd non vides Paulum, quòd non vides illos per quos nata es: de prole tua tibi crevit paeternitas: pro patribus tuis nati sunt tibi filii, constitues eos principes super omnem terram. Do not therefore think thyself desolate, because thou seest not Peter, because thou hast not Paul, 
☜  because thou hast them not now present, by whom thou wast borne: of thy own issue, fatherhood is grown to thee: and for thy Fathers thou hast brought forth sons, them shalt thou make the rulers over all the earth. Thus much out of S. Augustine. By whom you may perceive the great providence of God that everlastingly upholdeth the ordinance of his Son Christ jesus, as well now by the children borne from time to time in the Church's lap, as b●fore in the spring of our faith by the Apostles sent and appointed in person, by Christ himself.  
And here you must note, 
Note.  that not only Bishops, who succeed the Apostles in all kind of power and regiment, but also all other inferior Priests to be counted with them, as successors in ministering diverse sacraments, as baptism, penance, the reverend Sacrament of the Altar, and such like: but look what power either Apostle or Bishop hath in remission of sins, in consecrating Christ's body, in baptizing, the same hath the whole order of holy priesthood, by the right of their order, & may practise the same upon such as be subject unto them in all cases not exempted for reasonable causes, by such as have further jurisdiction over the people. Whereof I will not now talk particularly, the learned of the order, know the limits of their charge & commission, better than I can instruct than, & the simpler sort must seek for knowledge of their duty, by the holy Canons of Counsels & decrees of Bishops made for that purpose. I can not now stand thereon: meaning at this present, only to defend the holy Order, & challenge for it such right, as the scripture and Christ's own word giveth, which in this contempt of virtue and religion is most necessary for all men to consider. Therefore upon our large discourse for this last point, I now deduct the particulars to this sum, which may stand for a certain mark, as well for the good to discern the truth, as for the Adversaries to shoot at whiles they live. All power & every jurisdiction or right of Christ's church, remaineth as amply, & in as full force & strength at this day, & shall till the worlds end so continue, as they were by Christ granted first in the people of the Apostles or other, instituted. But the power of remission of sins, was given properly & in express terms to the Apostles: Ergo the same remaineth still in God's church. Whereupon it is clear that the Priests at this day have as full power to forgive sins, as the Apostles had. And this Argument of the continuance of all offices & rights of the Church, is the most plainest & readiest way, not only to help our cause now taken in hand, but utterly to improve all false doctrines, & detestable practices of heretics. 
A certain truth to overcome falsehood by.  For they must here be examined diligently what common wealth that is or what church that is, in which Christ doth preserve the government given to the Apostles? Where it is that the power not only of making, but also of practising all Sacraments hath continued still? What company of Christian people that is, wherein, the Apostles, Doctors, preachers, ministers, through the perpetual assistance of God's Spirit, be continued, for the building up of Christ's body, which is the number of faithful people? What Church that is, which bringeth forth from time to time sons to occupy the rooms of their fathers before them? It is not (good Reader) the pelting pack of Protestants. It is not, I say, and they know it is not their petty congregations, that hath till this day continued the succession of Bishops by whom the world, as S. Augustin saith, is ruled, as by the Apostles, and first Fathers of our Religion. Surely our Mother the Church hath been long barren, if for her Father's the Apostles who died so long since, she never brought forth children till now to occupy their rooms, and great lack of rulers if she have made her only contemners, to be her own governors. No, no, these fellows hold not by her, but they hold against her: 
isaiah. 1. Heretics usurp unlawfully Catholics rooms.  these sit in no seat Apostolic, but they by all force dishonour the seat Apostolic: these are not they, qui pro patribus nati sunt tibi filii: but these are the sons quos enutrivisti & genuisti, ipsi spreverunt te If you ask of these men how they hold, they seek no Fathers after whom they may rightly rule: they seek no large rew of predecessors in whose places they may sit: they ask no counsel of God's Church, by whose calling they should govern: but they make a long discourse of statutes and temporal laws, to cover their ambitious usurpation: that in great lack of Christ's calling, their unjust honour may be approved by man's favour. Thereby let them hold their temporal dignities, their lands, their lyvelyhodes, their wives also, if they can obtain so much at the common wealths hands: but their spiritual functions, their ministering of sacraments, their governance of our souls, and what else so ever they usurp without the warrant of God's Church, the longer they exercise them, the farther they be from salvation, and the nearer to eternal woe & misery. But to come to our purpose, it is our Church Catholic, in which, all holy functions have been practised after Christ's institution ever since his Ascension up to heaven. And therefore this principal power of remitting and retaining sins, must needs be continued in the Church by her ministers and priests as it was begun in the Apostles before.   

An answer to such as deny this power to pass from the Apostles to all other priests, because many of them being evil men, may be thought not to have the holy Ghost, whereby they should effectually remit sins. The Sixth Chap.  
AND to Calvin or other of his sect, that require the like virtue & force of the holy Ghosts assistance in all men that take upon them to remit sins, as was given to the Apostles, who first received that power, I answer: that the same gift of the holy Ghost is yet in the ministers of the same Sacrament, no less then in the Apostles. For, though they had more plentiful sanctification whereby they were in all their life more holy, and more virtuous, then lightly any other, either priests or lay men, were after them: yet the gifts of the holy Ghost touching the ministery and service of God's Church, which were not so much given them for their own sakes, as for the use of the common wealth, and for the right of practising certain holy functions requisite for the people's sanctification, as they were employed upon them: so they were also given to divers that were neither good nor virtuous, and therefore lacked that, which properly is that grace of the holy Ghost, that is called of our school men, gratia gratum faciens, such a grace as maketh man acceptable to God. Therefore, the holy Ghost breathed upon the Apostles then by Christ, and given yet to priests in their ordering by bishops, is a gift of God, and a grace of the holy Ghost, not whereby every man is made virtuous, 
Grace given in the sacrament of Order what ye is.  or cunning, or happy before God, but it is a gift only of God, whereby man is called above his own nature and dignity, to have power and authority, to do and exercise any function in God's Church to the spiritual benefit of the people, which is not only, not always joined to virtue and holy knowledge, but is full often, by calling, due to them which are most wicked persons, without any impair of their authority. And these kind of gifts and graces of the holy Ghost, be called gra●iae gratis datae, certain gifts given to men for no deserts of their persons, but freely, for the use of other men, to whom they be beneficial, even there, where they be hurtful to the bestowers. In which sense S. Paul numbereth a great sort, the fourth to the Ephesians: 
Eph. 4. Cap. 12.  and the first Epistle to the Corinthians: and he calleth them, not only the graces of the spirit, but also, the divisions of functions, and ministrations: as, the gift of working miracles, the gift of tongues, the gift of prophesying, the gift of preaching, and so forth: all which being the gifts and graces of the spirit for the Churches edifying, 
Cap. 2.  and of S. Peter being called the holy Ghost, in the Acts, yet they were given to evil men often, as well as to good, without all impairing of God's honour: yea with the great increase of God's glory that even by the wicked is able to work his will and holy purpose for the benefit of his elect. And in this sense, the spirit of God breathed upon the Apostles, was a gift of the holy Ghost, whereby man should remit by lawful power of God the sins of the people. Whereupon Theophilact sayeth, that, 
In 20. Cap. joan.  potestatem quandam & donum spirituale dedit Apostolis, ut remittant peccata, ostendens quod genus spiritualium donorum eis dederit, inquit: quorum remiseritis peccata, remittuntur eyes: that is to say: Christ gave to his Apostles a certain power and spiritual gift, whereby they might remit sins: For he showed what power of the spirit it was that he breathed on them, when he said: whose sins you do forgive, they be forgiven.  
If our Adversaries be ignorant of these things, which be so common in schools of divinity, yet me think they should remember, that S. Paul did not disallow the authority nor power of preaching, in such as were evil men, 
Philip 1.  and taught for emulation and not of sincere zeal of the Gospel, and that Christ himself stopped not such as cast out devils in his name, and therefore were not without the gift of woorkinge miracles, 
Matt. 7.  though he professed that many of them at the day of judgement, challenging some right of heaven upon that act, should not be received to glory: and how the gift of prophecy was common in the old testament, not only to the wicked, but to such as willingly would deceive the people: 
joan. 11.  And Caiphas he prophesied by the Spirit of God, as by force of his office, being yet in purpose to work wickedness against Christ himself, for whose truth, he then, by force of the spirit prophesied. But of the Sacraments of God's Church every one, that they may be ministered beneficially to the receiving in much wickedness of the giver, 
God worketh the good effect of sacraments even by evil men.  there is no man can be ignorant. For it is a rule and a principle most certain, that God worketh his will in them by the ministery of men, be they never so evil. For else they were man's sacraments, and not Gods. And we could not be certain neither of our Baptism, neither of right receiving of Christ's body in the holy Sacrament of his altar, nor of any other spiritual benefit that we now by man's ministry receive in the Church. Much comfort it were for all Christian people, to have such governors over their souls, and such disposers of God's mysteries, as would and could in all sincerity and faithfulness work God's work, and that would always use the high power given unto them, to edify, and never to destroy, and that they so would do, 
1. Petri 4.  both S. Peter and S. Paul do often exhort them. But neither the misery of man's sinful nature can suffer that, nor our wickedness can deserve so much. 
Galat. 2.  S. Peter himself was reprehensible in his government: therefore let us not marvel that other which be not of so full spirit as he was, either may commit things worthy of reprehension amongst the good, or subject to the malicious slander of the evil.  
And surely for our matter, being of such importance, 
Priests had need to be careful in their office.  priests had need most carefully to study how to practise so high a function which is so proper to Gods own judgement and heavenly court. For though by Christ they have undoubtedly received commission & power in the virtue of the holy Ghost, when they took holy orders, to forgive and remit sins: yet cursed be they by Gods own mouth, if they do it either negligently, because it is the work of our Lord, or with affectation of pride & Pharisaical dominion, as though they were Lords of the Sacraments and Christian religion, 
jerom. in ●6, Matt.  and not ministers or servitors of Christ in his Church. Whereof it seemed that S. Jerome in his days, had some cause to complain, nothing reproving their authority, but correcting the abuse of their authority. Penance in those days was given greater than the fault required, or remission of sins was so hardly obtained that it seemed to S. jereme, that their austerity grew to some spice of Pharisaical regiment, 
Matt. 23.  that would lay importable burdens on other men's necks. and not touch any at all themselves. Whereupon he taketh occasion to advertise them, that every power of remission, and the office of absolution was properly Gods, and theirs but by ministry. And therefore that their mercy & judgement ought to be tried and measured by his sentence, and not his, by theirs.  
These things were to be admonished and reprehended then, but now the disease lieth on the other side, and they offend rather in over much lenity. For as both be contemned of the wicked, so there is almost amongst the good none left but losing now a days, when men had rather be bound in sin, than bound in penance for sin. Therefore the office of binding and losing requireth truly good knowledge, much discretion, zeal and stoutness in God's quarrel. For as it is most high, so surely it is most hard and burdenous. It pitieth my heart to see it so little esteemed, but much more, that it should be less esteemed through their ignorance or evil life, to whom the keys of remission be committed. The key of remission and retaining sins, they had of God in their Orders, but discretion, knowledge, virtue with other qualities mere for the exercise of that office, they must by prayer and industry obtain, lest whilst they profit other men to salvation, they become reprobate themselves, 
1. Cor. 9  as S. Paul said of himself in case of preaching.  
But in deed, it is not so commendable for us, as the case standeth now, nor so needful to pry into the priests bosoms, or to view their lacks in ministering of this sacrament of penance, which, if any be, do lightly redound to their own harms, and not so much to mine, or to any other which use their office to our own salvation. For though for council, and comfort, and such other respects, a discrete and learned man were rather to be wished for then a worse, yet being assured that the party is called by Gods Church to the function, and hath jurisdiction ordinary or granted extraordinarily by the appointment of lawful superiors, & if by schism and excommunication, or otherwise he be not suspended from the practice of the said functions, I need nothing to doubt for his other lacks, but much more for mine own insufficiency, by default of just examination of my conscience, or lack of contrition, or some other like want in myself, why the fru●te of the priests absolution can not be surely derived unto me, as else, if it were not my own default, it should by force of the sacrament undoubtedly be.  
For this I dare be bold to say, 
●ack of the fruit of any sacrament is for most in the receiver, not in the minister.  that the lack of the appointed fruit of any Sacrament, ariseth a thousand times oftener, by the unworthiness of the subject, and him that receiveth the Sacrament, then upon any lack of the giver and minister thereof, and namely in this Sacrament, of the Church's discipline it chanceth more often. For as S. Basile saith: 
Questione ●5. regul contract.  Potestas remittendi peccata non est absolutè data, sed in recipientis obedientia, & in consensu cum eo qui animae ipsius curam gerit, sitaest. The power of remitting sins is not absolutely, without condition, given: but it standeth in the obedience of the penitent, and in his agreement with him that hath the charge of his soul. Therefore, for Christ's love, let us cast peril oftener of our own case then upon other men's states: for we are not so assured of the holy Spirit, or his grace to qualify us for the worthy receiving, as they are out of doubt for the right power of ministery.  
And to conclude against Calvin, and all other, that think the power of priests either to be less for lack of good life, or want of much learning, I allege S. Cyprian thus: Remissio peccatorum sive per baptismum, sive per alia sacramenta donetur, propriè spiritus sancti est: et ipsi soli huius efficientiae privilegium manet. Thus in English: 
Effect of sacraments is the warck of the holy Ghost,  Remission of sins, whether it be by baptism or by other sacraments given, it properly pertaineth to the holy Ghost, & the pre-eminence of the forcible effect is only his: the solemnity of words, the invocation of God's name, and the external signs prescribed to the priests ministries, by the Apostles to make up the visible sacrament: but the thing itself, and effect of the sacrament, the holy Ghost worketh: and the author of all goodness putteth his hand invisible, to the external and visible consecration of the priests.  
So saith S. Cyprian, 
Serm. de Baptis. Christi.  and maketh a far longer discourse how the diversity of the ministers deserts do nothing alter the sacraments or theffect thereof, but being alike to all receivers of fit capacity and condition, 
Vide August. li. 5. contra Donatistas' Cap. 20. Act. 1.  by whom so ever they be served and dispensed with just authority and calling thereunto. The Baptism of judas Iscarioth, was no worse than Simon peter's. For S. Peter saith, conunmeratus erat in nobis & sortitus est sortem ministerij huius: He was counted as one of our number, and had the lot of this ministery: Nor the ministery of Nicolas of less acceptation in itself, than the function of Stephen, being men of one office, but of unlike deservings. The prophecy of Esay no more true than the prophecy of Caiphas: nor the prophecy of Balam less true, than the prophecy of Baruc. If we were either absolved, or baptized in the names of Peter, or Paul, or judas, or Apollo, than we might brag, who were best baptized, or suerliest loosed from sin, and every one might so either crack, or be ashamed of his minister, whereof, S. Paul earnestly checked the Corinthians. 
1. Cor. 1.  But now every one being both baptized, and loosed, and houseled, and anointed, and honoured in all other spiritual acts, in no other name, but in the name of jesus, his Father everlasting, and the holy Ghost proceeding from them both, all must needs receive the like benefit that be like qualified thereunto, of whom so ever the office is exercised, if he be lawfully called, that is to say, have by the hands of priesthood, received the gift and grace of the holy Ghost for his lawful authorishing in that case, the which gift of the holy Ghost, being the self same that the Apostles received of Christ for the like functions, continueth with them still, though their life and deserts be never so evil, and their ignorance never so much: yea though they be by just occasion, as for Heresy, Schism, or notorious life, through the censures of the Church imbarred from the use and exercise of that office of remitting sins, and such other the like spiritual functions.  
But to make an end of this matter, I turn Caluins' reason against himself. He and his flock be of that fond and blind judgement, that the whole text of the twentieth of S. john wherein Christ giveth authority to the Apostles to remit sins, is meant only of preaching the Gospel, for which function Christ gave them the holy Ghost: Now Sir upon this I urge him with his own reason: I ask him first, whether the ministers, that by him are sent to preach the word have the holy Ghost, as for example Beza 
Beza.  that he sent into France first, or Richerus, 
Richerus  whom he sent to Coligninia, or Herman 
Herman  that came by the holy Ghosts sending unto Flanders and Brabant: had these the holy Ghost, or no? If they say yea, as I think they will (they be so bold in an othermans' house) then demand of them further, whether the said Spirit of God may err. If they say no, as possibly they will, them conclude against them thus: The holy Ghost can not err, but you my masters may err, ergo, you have not the holy Ghost, and consequently you have then no better right in preaching, then poor priests have in remitting or absolving. Therefore I leave Calvin wrestling with his own shadow, and will follow on my purpose and course of matter, which I have in hand.   

That it standeth well with God's honour that mortal men should remit sins, and that Novatus the heretic was of old condemned for denying the same, and that he was the father of this heresy which denieth the priest's authority. The Seventh Chap.  
NOW by all our former discourse, the right of remission of sins sufficiently proved to pertain to priesthood, some will perhaps count it vain labour, to make more declaration of that which is so plain, or further to establish that by reason, which standeth so fast on scriptures. But if any so think, they see not the wide ways of Heresy, nor the manifold shifts that she attempteth, even there, 
who be in the danger of heresy most.  where she may seem to be fully beaten. The simple and the sinful stand most in her danger, that can not in their lack of intelligence, compare reason to reason, nor gather one truth of an other, and therefore to their mouths we must chew all meats very small, else there could be no great need of their further information, how this claim of remission of sins or the usual practice thereof, could stand with God's glory. For being answerable to his ordinance, it can not but be agreeable with his honour. But because in desperate cases our Adversaries have taught their fellows there to wrangle uncourteously, where they can not maintain reason pithily, I will not only serve my cause, but sometimes poursue their folly, though I doubt not but the wisdom of God shall more and more appear, touching his meaning in our matter, not alonely by our defence, but a great deal the rather by their discontentation.  
Now therefore intending to declare, that this pre-eminence of priesthood, doth nothing abase, or derogate to God's dignity, I think it not amiss to match our new doctors, of whom I hear often this complaint, with other their forefathers, that at once both truth may fully be served, and a yoke of Adversaries jointly drawing against the Church & our salvation, may be almost with one breath refuted. Our young masters may be glad, to grow so high in God's Church, as to be reproved with them who were condemned thirteen hundredth years since: & though they be so modest, 
Heretics never list to brag of their ancestors.  that lightly they list not crack of their ancestors, yet we will not defraud them of that glory, nor help our cause by dissimulation of their great antiquity. It is their pusillanimity, I know, that they will not often in distress of their doctrine, call for aid of their forefathers, who were doubtless very ancient, and many of them within the first six hundred years. In other cause's vigilantius, 
Vigilantius.  might help: in some jovinian 
iovinianus.  would attend upon them: Manes 
Manes.  might do them often high pleasure. julianus 
julianus.  thapostata, a prince for their purpose. Simon Magus, 
Simon Magus.  one of the Apostles age, would stand by them: surely if our Adversaries had heart, they would well near win of us by antiquity.  
And truly I can not dissemble with them in this cause, that now is in hand: they have one patron against us, of years very ancient, & of reason much like unto themselves: Novatus 
Novatus  is his name, of whom the followers were called of the Church novatians, 
Epipha. in haere.  but themselves liked to be called Cathari, 
Catarrh.  that is to say, clean and undefiled persons. Their opinion was, that such as did fall into any mortal sin after Baptism, could not by any man or means be affoiled thereof: and for that they disallowed the Churches whole practice of mercy and remission of sins in the Sacrament of penance, nothing disagreeing from Calvin that condemneth the saying of S. Jerome, 
In Institut. In cap. 3. Esay.  as sacrilegious, where he writeth that penance is as a second board of refuge, whereby after shipwreck a man may be saved. Neither did Novatus deny, but himself might have mercy, and give pardon after man's fall, but the Church could not therein meddle, as he thought, without singular injury to Christ, and his only prerogative.  
And that he joineth in this matter fully with our men, that they may take more comfort on him, you shall perceive by Socrates one of the writers of the Tripartite history, 
Vide Cassiod. li. 8. hist. trīp●rt. ca 9 The Caluinists agree with Novatus against the sacrament of penance.  who saith thus: Novatus scribebat Ecclesiis ne eos qui Daemonibus immolaverant, ad Sacramenta susciperent, sed invitarent quidem ad poenitentiam, remissionem verò Dei relinquerent potestati, cuius solius est peccata remittere. Novatus wrote his letters to divers Churches, that they should not admit any man to the Sacraments, that had done sacrifice to devils, but that they should only move them to do Penance, and commit to God the remission of their sin, who only can forgive man's offences. And therefore though in some other point Novatus did overpricke his Children, yet herein they fully meet in one. Epiphanius writeth, that he denied salvation to those that did fall to grievous crimes after their Christendom, and therewith did hold, that there was but one penance, 
Ita Calvinus.  which was done in Baptism, and after that the Church to have none. How handsomely he defended this error, and unmerciful heresy, ye shall see anon by S. Ambrose who learnedly followed and chased him or his followers in an whole work written for that purpose. In the mean time it were good for the more credit of the man and his cause, to note with the ancient doctors of his days, his conditions, his coming up, his proceeding, and practices. 
Novatus described Epist. 8. lib. 2.   
S. Cyprian, who was most molested with him, and knew him best, giveth him this praise: novatus was a man that delighted much in novelties and news, of insatiable avarice, a furrious ravine, with pride and intolerable arrogancy almost puffed past himself, known and taken of all Bishops for a noughty pack, condemned by the common judgement of all good priests for a faithless heretic, curious and inquisitive them to betray, for to deceive, always ready to flatter, in love never faithful nor trusty, 
A fit fellow to be a minister.  a match ever fired to kindle sedition, a whirl wind and storm to procure the shipwreck of faith, and to be short, an adversary to tranquillity, and an enemy of peace. These were his conditions then.  

Epist. ad Fabianum ex en.  Marry long before that his fall to heresy, S. Cornelius writeth, that he was possessed in his youth with an evil spirit, for which he had to do great while with coniurours, and that he lacked all the holy solemnity of Baptism and confirmation, and consequently the Spirit of God, which by them he should have received, and therefore took orders against the law upon sinister favour, and afterward by unlawful arts attempted to get a bishopric, with great oaths protesting that he would not be a Bishop if he might. But when in deed he could not attain to that holy dignity, which he so inwardly and intolerablie gaped for, he fell in despite of God's Church to heresy, that he might get that without order, which he could not obtain, in the right manner of the Churches making. And for that purpose, he procured three base bishops out of a strange and remote part of Italy, who neither knew the case, the man, nor his manners, and them through ignorance he beguiled, and by force caused them to consecrate him Bishop, by the colour whereof (for true imposition of hands was it none) suddenly he appeared as a new creature, and a Bishop of a strange stamp, apparuit Episcopus, velut nowm Plasma, sayeth Cornelius: And for this attempt one of the poor Bishops did great penance, the other two were deposed. In the mean time this mock bishop vendicabat sibi evangelium: callenged the word of the Lord for himself. 
Lib. 3. haereticarum Fabularun cap. de Novat  denied himself to be a priest, because he would not give to the people (as Theodoritus saith) in their extremity, the remedy for their sins, which is nothing else, but to give them absolution, which work he could never abide. To be short, he was so incensed against his lawful pastor & superior the holy Bishop of Rome, 
An oath for a new visitation.  that in the delivery of the blessed Sacrament to the people, he would force them to take an oath by the blessed body which they had in their hands ready to receive, that they should stick to him, and forsake the Bishop of Rome, Cornelius.  

Lib. 6. cap. 33.  All these things in sense hath Eusebius of Novatus, the first patron of the Protestants doctrine concerning the impugning of the Church's title in remission of sins, of which her right he would have rob her in pretence of maintenance of God's honour. Whereby he also abrogated the whole Sacrament of penance. 
Vide August. de haeres. h●r. 3●.  This falsehood though it were straight with the author condemned in a great Council holden at Rome, and afterward in diverse Provincial Synods, and by the holy council of Nice itself repressed also, yet it spread very sore, 
Delapsis. De Poenitentia. De reparatione lapsi.  and continued long, and was not only by S. Cyprian, but also by Dionysius Alexandrinus, S. Ambrose, and S C●rysostome refuted in sundry works written against the novatians. By whom & other, though the course of that false assertion, was often broken in God's Church, yet in some parts they did knit again, 
In haeresi. Tessares. what heretics de ●ed the sacr. of penance with Novatus  sometimes by certain heretics of Novatus days called Tessarescedecatitae, qui à aversabantur poenitentiam. _____ saith Theodoritus, who did abhor penance: and sometimes, by a sort called jacobitae, other while, by wiclif and his, else, by the waldenses, now & than, by the Anabaptists, and lately by the Lutherans, & most of the Protestants, and by the Caluinists, everyone.  
All which black band, though they agree not at every pinch of Novatus heresy (for it is not possible, that such should ever fully consent) yet all these knit tails together in this, that there is no Sacrament of penance after Baptism, in which the priest may forgive sins, and that it standeth not with God's honour, so to remit the people's offences. Of other the like heresies which he lente our men, as of forbidding holy Chrism and anointing of such as were by him baptized, in so much that the holy Fathers were glad, to make up the lack thereof, in all such as came from their heresy to the unity of Christ's Church, I will not here speak: purposing only, because that only concerneth our matter, to refute that old heresy raised so long since against the prerogative of God's priests, and only help of our sins, that at once both the author, and the offspring may be fully overthrown.  
And first because generally, all the foresaid join together against the truth in this argument, that it is dishonour to God, and great presumption in a mortal man, to claim the power so proper to God: let the studious Reader well consider, that no function, power, ne dignity, be it never so peculiar to God himself by natural excellency, 
That, which is only proper to God, may be executed by the ministry of man without God's dishonour.  but the same may be occupied of man secondarily, as by the way of service, ministery, or participation, so that man challenge nor usurp it not as of himself, or when it is not lawfully received, nor orderly given. All the works that extraordinarily & miraculously were wrought, either by Christ in his humanity, or by the Prophets or Apostles words, or by their garments, or by what other instrument so ever they were done, be the works of God no less than to remit sins: yet all these things and other the like brought to pass by man, through the power of of God that worketh by man's ministery the same, nothing derogateth to God's glory, but infinitely augmenteth his honour: even so the power of pardoning man's sins, being employed by God the Father upon Christ his Son, and by Christ upon his Church and ministers, and practised by them not of their own might and heads, but in the virtue of the holy Ghost, which by the Son of God was breathed upon them: this authority (I say) is no derogation, but an evident sign of his mighty power of salvation left for the faithfuls sake in the Church.  
When the person that was lame from his birth begged of Peter & john somewhat for his relief at the temple door, as his manner was, 
Act. 3.  Peter answered him, that gold and silver he had none to give, but that which he had he would willingly bestow, which was power to heal him of his incurable malady, for proof whereof, he bade him rise and walk, and so he did at his word, in the sight of all that there were gathered: which being done, and the people wondering thereat, the Apostle thus instructed them: brethren (saith he) why wonder you at us, as though we had brought this strange work to pass by our own streingth and power: it is the God of Abraham, Isaac, and jacob, that hath glorified his son jesus whom you refused, and betrayed to Pontius Pilatus to be crucified: in his name and faith this poor man is recovered.  
Mark well, that the same thing which Peter said, himself had to give, quod habeo, tibi do, the same yet he professeth that he holdeth not as of his own right, or might, but as of Christ jesus, in whose name he willed the lame to walk: even so the power of pardoning sins is truly and properly in the priests, as the power of working miracles is properly in Peter's hands, neither the one yet nor the other holden as of their own might and power, but both practised for the glory of God in the name of jesus of Nazareth, 
Remission of sins is more certain, and more to God's honour then voorking of miracles.  by their appointed ministery. And as truly as Peter might say to the feeble in body, that which I have, I give thee: rise and walk in the name of jesus of Nazareth: so surely may the priest say to the sick in soul, that which I have I give thee, in the name of jesus thy sins (my son) be forgiven thee. No less is the one the peculiar work of God, then the other: no more doth one dishonour god than the other. And this work of remitting sins is much more certain, then the miraculous healing of the body, being joined by God's promise to a sacrament that shall never cease in the church, where miracles for most part ceased long since: yea the name & majesty of God is a thousand parts more honoured, not the only God, in his own person, but in the frailty of his ministers he is able to acomplish such mighty miracles, both in the cure of body & soul. But the fondness of this heresy is so great, that it maketh those things to tend to God's disgracing, which he hath appointed properly & only in a manner, for that purpose, to set forth the name of his Son jesus. For if both sins of man's soul, & sores of his body could not visibli by external means be healed in the glorious invocation of God's name, it would surely be forgotten in the church of Christ, that such power is given by God the father to his only son, & man's mind would not reach to that inwardly, whereof he had no proof nor assurance outwardly. I beseech you Sir, were the working of strange miracles given to some as well of the Prophets as of the Apostles of Christ, were they any whit prejudicial to God's honour, or they were given to man above his natural power, for the setting forth of God's honour, that the Prophets should see so long before, things that afterward did fall, which is the propriety of God alone, & theirs only by gift & grant of him to whom only it doth belong, do they dishonour God, or else was it not always granted to some men, for the glory of God? That Eliseus could see the heart & inward thoughts of Giezi his servant, which is God's only property, 
4. Reg. Cap. 5.  did it dishonour God, or rather wonderfully augment his glory? The passing pre-eminence that Peter & the rest received when they were able by laying on of hands to give the holy ghost, can it not be practised without the dishonour of God, 
Act. 8.  or else was it not principally given to them to set forth the glory of God? This was so great power that it was much more astonished at of the beholders, than either working of miracles or remitting sins: in so much that Simon the sorcerer, who was so glorious before, that he called himself the power of God, would have given the Apostles money largely, that upon whom so ever he had practised the like laying on of hands, he might receive the holy Ghost also.  
Then if the power of giving the holy Ghost, or power of giving grace, which both Peter & Paul practised in a visible Sacrament, 
2. Tim. 4  by a solemn Ceremony, in the sight of all the world, by laying on of their hands, if th●s passing work, & most proper to God, I dare say, of all other acts that be exercised in Christ's name in the Church, doth not only no whit abase God's excellency, but was purposely instituted to honour the majesty of God in the face of all people, & to set out the glory of his house, how dare any man for fear of Gods high indignation, control the work of Christ in remitting man's sins, by such a visible sacrament, as to the honour of God is most convenient, & to our salvation most necessary? If they will not let priests remit sins for fear of offending god, & dishonouring his name, them let them not baptize, not preach, not teach, not do miracles, not give the holy Ghost, not correct faults, not give orders, nor do any other functions. For these every one be no less proper to God, than remission of sins.  
O heresy most shameful that then goeth about to dishonour God most, when she most pretendeth God's honour, whereof she is so tender and so careful, that she hath barred his own spouse, of his blessed body, 
Heresy under pretence of God's honour hath rob his spouse of her treasures.  of remission of sins, of the Spirit of God, of all sacraments, of all holy Ceremonies, of memories, of miracles, of holy functions, and to be short, of all gifts and graces: and all this for God's honour, so honourable it is for Christ to be the King of so beggarly a common wealth, as they make of the Church: such glory it is for Christ to have his only spouse rob of the treasures of his gifts and graces: so comely it is for Christ, to have such sacraments, as neither contain himself, nor his grace: so worthy a thing it is, for Christ to have ministers, that upon his own warrant can neither pardon nor punish man's misdeeds. 
Psal. 8●.  Gloriosa dicta sunt de te Civitas Dei. Glorious things have been reported of thee thou City of God, and how art thou now so barren & so contemptible, that thy honour must needs redound to the dishonour of him, by whom all thy honour only standeth?  
But I cease to pursue the Church's enemies now in mine own words, I will rather join with the holy Fathers, for their overthrow, whose, not only reason and sufficient answer to this their vain Reply founded on the pretence of God's honour, but also, their only name and authority shall sufficiently beat down these men's boldness. 
Ambros. de poen. lib. 1. ca 2.  S. Ambrose in this case is most plain, and standeth with the novatians, as I do now with the zwinglians. even in the very same Argument in these words: Sed aiun●, se Domino deferre reverentiam, cui soli remittendorum criminum potestatem reseruent: imo nulli maiorem iniuriam faciunt, quàm qui eius volunt mandata rescindere, 
I read rather refindere, then refundere, or confundere: for he reproveth Novatus that he did divide the gift of ●hrist, whiles he granted power to bind, and not to lose.  commissum munus refindere: nam cùm ipse in evangelio suo dixerit Dominus jesus: accipite Spiritum sanctum, quorum remiseritis peccata, etc. quis est ergo qui magis honorat? Vtrun qui mandatis attemperat an qui resistit? Ecclesia in utroque servat obedientiam, ut peccatum & alliget, & laxet. that is to say: These novatians say that they deny penance or power to remit sins in earth, in respect of the maintenance of such honour as is due to god, to whom only they will reserve the pardoning of man's sins. But in deed none do so much injury to God's glory, as those which break his commandments, and make a division of that charge and commission, which he giveth. For seeing our Lord jesus his own mouth spoke these words: Receive ye the holy Ghost, whose sins you do forgive, they be forgiven, and whose sins you hold, they be holden: Who in this case more honoureth God? He that obeyeth his commandment, or he that resisteth the same? The Church obeyeth in both, as well in binding as in losing. Thus there. And a little after: Look to whom this charge was given, & that person may lawfully & with God's good leave use the same. And therefore the Church may lawfully both bind and loose: 
☞  heresy and her attendants can rightly do neither. This right is only committed to Priests, and therefore the Church rightly challengeth that authority, because she hath lawful Priests: and so heresy can not do, because she hath not the Priests of God in her cursed congregation. Thus said S. Ambrose for the answer of the novatians in his days, and so say I now in the Churches behalf against the like affected enemies of Christ's honour, which whiles they in face of scripture and God's word would seem to defend, they are become sworn adversaries of his honour, and open contemners of his commandments and holy ordinance.  

Mark well S. Ambrose his reasons against the novatians to serve for our time.  S. Ambrose here taketh it for a ground, that it is God's ordinance, that Priests should remit sins, he is bold to call the contrary doctrine, heresy, he maketh a principle of this, that it never dishonoureth God, that man should do that, which God giveth him either commandment or commission to do in his behalf, he taketh it for a known truth, that, as the Church of God hath true and lawful Priests, so she may by them, upon Christ's warrant, both lose and bind: and contrariwise, that heresy may well enough give over that right of remission of sins, because she hath lightly no lawful Priests, by whom she may practise the same.  
And surely, it is a marvelous force of truth or rather the might of God's providence, that driveth Heretics to disdain, destroy, and dissanul the graces and manifold gifts of Christ's Church, that impugning them, where the very right of such holy acts do lie, they may plainly confess, and to their shame acknowledge, that they have none such themselves, nor can by Gods warrant challenge any such gifts, which with all their might they would wholly if they could, together with God's spirit and Church, extinguish.  
Alas into what misery hath this forsaken flock wilfully cast themselves and their adherentes, which can forsake God's house, ubi mandavit Dominus benedictionem, upon which God hath bestowed his blessing, 
The new congregation is barren of all God's gifts.  and abide there, where, by their own confession, there is no priesthood, no Penance, no host, no sacrifice, no remission (where they can let) of sins, no grace in Sacraments, nor no gift of the holy Ghost. All other heresies lightly by force of the Father's doctrine and judgement, lost either their Priesthood, because they had no way out of the Church to make Priests, 
Aduersus Luciferianos.  as S. Jerome writeth of Hilary the Deacon, or else the use & function of priesthood, by reason, the works of God can not be orderly nor benificially used out of the house of God: and yet, they ever claimed to themselves, not only the order, but for most part all other functions that by Christ and his Church were annexed to that order: but ours (wherein they pass all their forefathers) in a manner willingly give over the whole profession freely & without compulsion, deny themselves, with Novatus, to be Priests, deny to sacrifice, deny to enjoin penance, deny to give the holy Ghost either by imposition of hands, or by Chrism, 
Protestants do of them sel●es renounce the right of all holy actions of Christian religion.  or by any other solemn right of God's Church. To be short, take nothing from these fellows that belongeth to Christianity, for they will give all over themselves.  
But briefly to conclude up the answer to their reason founded upon Novatus his principle touching God's honour, thus I say: That never derogateth to God's honour, which is agreeable to God's ordinance: but that Priests should remit sins is the ordinance of god, as is declared: therefore the use thereof doth not derogate any whit to god's honour. Again: as great works and as proper to god as remission of sins was practised by the Apostles, & yet is used by the Bishops of holy Church without all dishonour of God? giving the holy ghost, and gods grace, by laying on of hands: Ergo Remission of sins may be also practised of Priests, without all injury to god & his only right therein.   

For further proof of the foresaid matter, it is declared, that neither Christ, nor his everlasting Father, nor the holy Ghost, do give over unto man or resign the power of remission, or any other holy function of the Church, but do themselves continually work all those graces by man's ministery and service. The eighth Chap.  
furthermore, we must here consider, that what work so ever God appointeth man to exercise in his Church, either in remission of sins, or giving grace of God's Spirit, or what other holy action so ever may in his name be done, for the benefit of the people, by the ministry and service of man: either by the means and meditation of any other instrumental cause, 
No man doth succeed God in any divine function.  we must learn, that in these works so wrought either by man, or through other creatures, God doth not resign his right to the ways and and workers thereof, and give over the whole title that is due to himself in the said divine acts. For then in deed man's practice should derogat to God's power, and he should as it were succeed God in the right of his proper power, and everlasting inheritance: which only to surmise, as Heretics do, were mere folly.  
Christ is by everlasting right made the head of the Church, 
Christ resigned his room but not his right.  and he resigneth not this office to any mortal man. For if he did, than the party that should by his grant occupy for a season the same dignity, were his successor, & should hold in like right the same office as he did before. But that notwithstanding, he hath made his substitute & vicegerent, by whom in his corporal absence he ruleth now the Church, as he did before in his own person, not giving over his pre-eminence and supreme power therein, but now practising that by an other, which afore he exercised himself in his own person. It had been a great derogation to Christ that Peter should have been Christ's heir and successor: for then Christ had lost the perpetuity, an other man governing after him in like right and pre-eminence as he had before. But, for Peter to rule the Church under him, in his steed, & as by his everlasting right, with commission from him that holdeth that sovereignty for ever, by whom so ever the Church shall be ruled till the world's end in earth, this (I say) is no derogation to God, nor his Son Christ jesus at all, but it much proveth that Christ according to his manhood is the head of the Church for ever, because by man in earth he ruleth the same till his coming again, the which man, though he be his Vicar and Vicegerent, yet he is not his Successor.  

Psal. 44.  S. Augustin did trimly allude to the use of the old Law, comparing the ministers of God's Church to the younger brethren who were charged to marry the elder brother's wife, when he died without issue, in whose name they did practise the work of marriage, & therefore could not call their children by their own names, but by the name of their elder brethren. For as they raised seed to their brother, & for their brother's honour: so the Priests that have taken upon them (as it were in marriage) to govern Christ his Church & to bring forth children, not in their own names but in the name of their elder brother, & her departed husband. As when they bring forth children in Baptism, as through the womb of the Church, they bring them not forth as for themselves, & in their own names, but in the name of jesus Christ, being th●ir elder brother: even so it is in remission of sins also, in which case Christ resigneth not his authority, 
Yet the Protestants bring forth in their several congregations children not for Christ but for Calvin caluinists and for L●ther, Lutherans.  as though he lacked that power himself, but practiseth that mighty work by the ministery of man, which before he exercised in his own person. And as the baptizing not in the name of Peter, nor Paul, nor Apollo, but in the name of Christ the first husband of the Church, after whom the Children be called Christians, not Petrians, or Paulians, doth much set forth the honour of the eldest spouse: so it proveth and augmenteth Christ's everlasting honour and most just title in remission of sins, that till this day, no less now in absence, by the service of his Priests, then before when he was present, by his own word and will, sins be in his name and faith, fully remitted: yea even the very function of preaching the Gospel, which they say, is meant by remitting of sins (although they say most foolishly therein, and against the common sense of all the Fathers) yet even that function, is Christ's still, though it be used of man in earth.  
And they that are most tender in outward words of God's honour, will yet seem to occupy that his proper function without all derogation to his right therein. But in deed, their preaching, which is their remission of sin, is not the power of God to salvation, but it is his permission for our great punishment. The lawful doctrine of Christ's church, is truly no less the proper work of Christ, then is forgiveness of sins, & yet it is without controling of novatians and Heretics, exercised by man's ministery in earth. S. Augustine saith hereof, thus: Christus est qui docet, 
De discipli. Christiana ca vlt.  Cathedram in coelo habet, schola ipsius in terra est, & schola ipsius Corpus ipsius est. It is Christ which teacheth, and he hath his pulpit in heaven, and his school in earth, and his school is his body the church. Christ doth not then resign up his office of preaching, no more than he doth his authority of pardoning: no man succeeding him in either of the rooms, but occupieth both under him in his Church, 
It is proved that it dishonoureth God no more that man should remit sins in penance, than it doth to forgive sins in Baptism and extreme unction.  which is his inheritance for ever, the which Church holdeth by him as a school to teach truth in, as a court and judgement seat to pardon or punish sins in. Thus he.  
But to bear down the Adversaries of truth fully, we will join with them touching the sacrament of extreme unction, the sacrament of Baptism, and such other: in which they can not, nor do not deny, concerning one of them, but man without all derogation to God's honour, remitteth sins. And how can it here seem strange, that in the sacrament of penance God should by man's office remit mortal crimes, seeing it can not be denied, but God useth, not only man's ministery, but also the external service of bare and base water, which is much inferior by nature and dignity to a Priest or any other man, to take away sins both original and actual, in the sacrament of Baptism, in which sacrament, seeing as well the Priest is the minister, as the water an instrument whereby God remitteth all sins, be they never so many and grievous, whether they be committed by our own act, or by our Father's offspring: why doth it dishonour God any more, that the Priest should be the minister of remission in the Sacrament of Penance, than it doth by as great an office almost, in remitting of sins in the Sacrament of Baptism? Again, 
Cap. vlt.  read the Epistle of S. james, and you shall find the Priest made a Minister, the oil an instrument in the extremity of sickness, to forgive sins: how much more than is the Priest without any imparing of God's power, the worker under him of our reconciliation, and pardoning in the Sacrament of Penance: in which especially the grace of God is given above all other Sacraments, to that only end and purpose.  
I may be more bold to use this comparing of sundry Sacraments together, because not only Saint Ambrose refuteth the Father of this fond heresy by the same reason, but also because most of the Doctors of the Church do confess, that she ever had these ways to remit man's sins by, without all derogation to Christ's sovereignty herein, of whom only she holdeth her right, as well in the Sacrament of Penance, as in Baptism or extreme Unction. S. Chrysostom saith: Neque enim solùm cùm nos regenerant, 
De Sace● lib. 3.  sed postea etiam condonandorum nobis peccatorum potestatem obtinent: infirmatur (inquit) inter vos aliquis? Accersat presbyteros ecclesiae: Neither have Priests power in baptism only, but afterward also they have good authority to forgive our sins: Is any man feeble amongst you, saith he? Call for the Priests of the Church, let them say prayers over him, and anoint him with oil: and the prayer of faith shall save the sick, and if he be in sins, they shallbe forgiven him. But this sacrament instituted by god's word and Christ's authority, used of old, and well known to all the Fathers, is now become nothing in our building. Sin is now a days so favoured, that no sacrament may be abiden for the release thereof. The very express words of scripture can take no place, where flattering of wickedness and fantasy ruleth to the contrary.  
There be some that affirm, this annoylinge to have been a miraculous practice to take away the diseases of the sick, and therefore that it did decay with the working of other the like miracles, which after the spring of our religion were not usual. 
Ita Calvinus. The Protestants gloze against extreme unction dissolved.  But that is a fond gloze. For I ask of them whether the people then christianed, were instructed or rather commanded, to call for the Apostles or others, to heal them miraculously of their diseases? Or whether all Priests had the gift of working miracles in the Primitive Church? If they say, yea, touching the first point, then as well were they charged to send for them to revive them, after they were dead, because the Apostles so could do when they saw occasion, and so did by some. But that is plain absurd and false, that ever Apostle gave in charge to any man, much less to make a general precept (as S. james here doth) to seek after miracles: for that were to tempt God.  
And for the setconde, they are not so unreasonable to answer me, that all priests could work miracles, which is a several gift of the Holy ghost, from the power of their ministery, and therefore S. james would not have charged the sick persons to have called indifferently for priests, to heal them miraculously, the gift of miracles being not common to them all, nor perpetually promised to any one of them al.  
Again I would know of them, whether there was any miraculous healing that had the remission of sins joined unto it, or to the external creature by which they healed any person? If they say yea, than it followeth, that the priests might by the office of that creature, heal a man of his sins, which they affirm to be blasphemy, and dishonour to God. But to what absurdity so ever you bring them, they will not confess mortal men in external sacraments to remit sins.  
In the sacrament of Baptism they will not stand with me openly: for they will seem to acknowledge the forgiveness of sins thereby, and I think by the ministery of man to, though in their private schools, yea and in their open blasphemous books, the whole pack of Protestauntes and Zwinglians deny that sacrament also to remit sins, 
The protestants injurious to the power of remission of sins in Baptism also.  both acknowledging that children may be saved and be received to heaven with out it, and avouching that sin remaineth still in the children after their Christendom, though God will not impute the same unto them for the hindrance of their salvation. Which false doctrine is the ground of their more subtle opinions touching only faith, & imputed justice, and other their pelting paradoxes concerning man's justification, which I can not now stand upon. Would God the ignorant sort of their followers could see through the dunghill of this confuse doctrine. 
Protestant's profess openly, otherwise than they teach secretly as Epicurus did.  For these have ever besides the flourish of their faith that they make abroad amongst fools, Turrian other more improbable which they keep for the strong ones at home, that will no more be offended to hear the Turkish, than the Christian faith. And so had the Epicure, as Tully teacheth. For pleasure of the mind gathered by contentation and contemplation of heavenly things was his chief God and extreme end of his endeavours abroad, but his darlings at home had the pleasure of the bodily lusts, and wantonness for th'end of all goodness.  
Well, but I will reason with them upon the ground of their outward and public profession, that Baptism is a sacrament, in which truly sins be remitted by the ministery of men, & without all dishonour of God, seeing it was Gods own ordinance & appointment. But hear S. Ambrose again, I pray you, encontering in this matter with our men's masters: 
Ibidem  Cur baptisatis (saith he) si per hominem peccata dimitti non licet? in baptismo utique remissio peccatorum omnium est. Quid interest, utrum per poenitentiam, an per lavacrum hoc ius sibi datum sacerdotes vendicent. unumin utro que ministerium est: sed dices: quia in lavacro operatur mysteriorum gratia. Quid in poenitentia, 
The ministry for remission of sins all one in Baptism and penance.  non Dei nomen operatur? Why do they baptize, if man may not remit sins? for surely in baptism all sins be remitted: and what difference (I beseech you) whether priests challenge this gift to be theirs in baptism, or in penance? The ministery of man is like in both. But you will reply perchance, that in baptism the grace of the ministries worketh: And what worketh I pray you, in penance? Doth not God's name bring all to pass there also? Thus he.  
But here, good Reader, mark diligently in this doctors words, as also in other the like of all ancient fathers, that penance is not here taken for any virtue either moral or theological, which is in a private man when he amendeth or changeth his purpose, 
Sacramental penance and repentance is not all one.  or former evil life to the better: whereof there was some shade amongst the heathen, and is now both commended in scripture and given man by Christ's grace, not only afore the receiving of the sacrament of Baptism, if the party were in case of actual deadly sin, but also goeth always as a necessary preparative before sacramental confession: and is called in our tongue properly repentance: this doctor therefore speaketh not of this kind of penitence, but of a public act of the Church, touching the reconciliation or repairing of man's state defiled after his baptism by grievous crimes, in which by the priests judgement the sins committed be either pardoned, or punished. And this must not be called repentance only, or the amendment of life, as Heretics do term it, to confound the distinct doctrine of God's truth and Sacraments, but it is an external and visible action appointed by Christ in the xx. of S. john, to reconcile sinners by the form of absolving, which the Church useth in the name & invocation of God for that purpose. 
What sacramental penance is.  And therefore, having the grace of God and remission of sins joined unto it by Christ's promise, it must needs be a sacrament, as baptism is: which all the fathers do insinuate, when they make penance to be one prescribed ordinance of Christ, to forgive sins by no less than Baptine is. Neither was it the preaching of the gospel, nor the inward sorowfullnesse or repentance of former sins, 
Novatus denied not repentance, but the sacrament of penance, and so do the protestants.  that Novatus did condemn: but it was the sacrament of penance, and act of absolution, by the priests ministery, which he so much abhorred, and meant wickedly to remove. For which cause as he was justly condemned of heresy by the Roman and Nice councils, so were you, master Protestauntes, both then in them, and since in your masters, wiclif, Luther, Calvin and the like, accursed by God's Church and counsels.  
The doctors therefore, as I have said, join lightly in talking of remission of sins, Baptism, and penance, and sometime extreme unction also, that you need not doubt but they took them all three for sacraments working remission of sins. For they do not talk of inward repentance, but of an action solenly exercised in God's Church, whereof the priest, as you hear by S. Ambrose and S. Chrysostom, is the minister. And therefore Epiphanius, saith, that the Church hath two penances, one after another, insinuating thereby, the double act of the Church and sacrament, 
Heres. 38 Lib. 4.  whereby sins be remitted. As S. Augustin also saith by the novatians, quòd poenitentiam denegant, that they deny penance. By which penance, 
●ap. 30. de Sap.  Lactantius teacheth us also a way to discern the true Church from the false, as in which, there is both confession and penance for the healing of man's frailty. Whereby it is evident, that this penance which they speak of, was an usual ceremony and holy sacrament of the Church, whereby sins were remitted.  
Which truth. S. Cyril uttereth most plainly for our purpose, 
In 20. Io.  treating thus upon the words of institution of this sacrament: Cùm ipsi remittunt aut detinent, spiritus qui habitat in eyes, per ipsos remittit aut detinet, fit autem id duobus modis: primùm, Baptismo, deinde Poenitentia. When the priests remit sins, or retain them, the holy Ghost which dwelleth in them doth remit or retain by them, which is done two manner of ways: first in Baptism, and then afterward in penance. 
Serm. de Baptis. Christi.  S. Cyprian also said, that the holy Ghost worketh remission of sins, whether it be in baptism, or by other sacraments. Whereby he clearly uttereth his meaning, that there should be more sacraments than one, instituted by Christ for that purpose. In all which congruity of God's holy working, by divers sacraments, the remission of sins, we conclude against Heresy, that the priests power herein, derogateth no more to God nor our saviour, in the sacrament of penance, than it doth before by baptism, or after by extreme Unction: in none of all which as I have proved before, 
Christ worketh the effect in all sacraments, though man minister them.  Christ doth resign his power and proper jurisdiction to the priests, but continuing everlastingly in like pre-eminence and power as before, worketh his grace and remission of sins, in all these Sacraments, by the priests service and ministry, that it may be yet as truly, as in his life time said, and so shall be to the worlds end, Christ baptizeth, Christ shriveth, assoileth and anointeth sinners for remission of their offences: although jesus doth none of these now, nor much did in his life time, but his Disciples then, and his Disciples now, do the same holy actions in his name.  
To conclude this matter, I argue thus: It is no dishonour to God, for the priest to remit sins, as well original as actual, of all sorts and gravity in the sacrament of Baptism, by the Protestants own confession, nor by extreme unction, by the warrant both of scriptures and doctors: ergo, remission of sins is not unlawful, nor dishonourable to God, to be given by the priest in the solemn sacrament of Penance. And further, I join with them thus: The word of God is much more plain & express for the priests warrant to remit sins in Penance, then in baptism: but they may lawfully do it in Baptism, ergo they may do it no less lawfully in Penance. Compare the words of institution of them both, and judge yourselves of your indifferency and sincerity, by what right you may remove the one, and retain the other.  

Novatus and the Protestant's of our time compared.  I pray God, you seek not shortly to baptize us only by your preaching, as you now will only absolve us by the same. But truly, I think you be in the case that S. Ambrose took Novatus your forefather to have been in, not only for that, that he sayeth, Novatus where he listed would admit power to priests of remission: 
Vbi supra  But where he listed not, there the grace given to them must be dishonour to God. So that of things equally commended by scripture, and commuanded by God, the good man must have choice for his tooth, not only in this point, I now compare our choice men, but much more in that which followeth in the said S. Ambrose of all novatians, whom he trippeth prettily with this term, delicati mei: my delicate gentlemen (saith he) with their lusty looks, and swelling hearts, can not abide in their bruaery to look upon a poor caitiff weeping for his sins abundantly, appareled mourningly, in sad and sorrowful company, and so forth.  
And this surely is the disease of our days, 
The disease of this time.  which hath not only infected the unfaithful, but also hath made these holy things loathsome even to the better sort of God's people. So much is man's will and pleasure pampered, where God's word and writing should be only followed. For the necessary bearing with such frailty, even of the good, almost generally, the Church of God hath sought and allowed much more gentle remedies, than the world had wont bookful gladly to bear for their grievous sins.  
And therefore the manner and order of Penance hath been divers in sundry Ages and countries: 
divers ways of sacramental penitence.  sometimes solemn which could be but once taken in all a man's life: sometimes not solemn, but yet open and public, which might be iterated, as often as man's mortal sins so required: other times private only betwixt the priest and the penitent: Which is now used, and long hath been, in a manner generally through the whole world. Of all which diversities we will not now entreat, nor for our matter the consideration of them is very needful, seeing that in all sorts and in every of the sundry forms of doing penance, this is a most firm principle, that the penitent had remission of sins, for which he did penance, no otherwise but by the ministry of the priests. Therefore the substance of the matter being one, of the diversity of use, and circumstances which may be according to the time and manners of men altered, we need not much to care. Baptism was once used with solemnity, at two or three principal feasts of the year, for the time so required then, and the condition of the people, yet the same sacrament of Baptism ministered now privately as occasion serveth by the birth of every child, is of the same force and grace now, that it was then. Wherein to reprehend the wisdom of God's Church, that is assuredly ruled by the spirit of God, is over much wantonness of will, and sedition not tolerable.   

That remission of man's sins, hath been joined often both in the law of nature and Moses, to some external ceremomonies and sacrifices, whereof in the old law Priests were the appointed ministers. The Ninth Chap.  
LET no man, 
External sacraments ordained and man's ministery used for good causes.  upon consideration of these things, either reprehend, or marvel at the counsel and ordinance of God, that he being ha●ie to govern his creatures, and amend or correct, pardon or punish every man's misdeeds by himself, without all help and service of any other his subject natures, that it pleaseth his wisdom for all that, to forgive sins no otherwise in his Church but by external orders joined to man's ministery in sundry sacraments. In sober consideration of these things, man's reason may well be satisfied, if he can conceive, that it is the honour and estimation of our kind with almighty God our maker, that he governeth not our affairs only by himself in his own person, but also that we be ruled and led in the ways of God's will, by one an other: that the majesty of God, which most appeareth in regiment, and in remitting of sins, in correcting of vice and judgement, might be clearly seen in our kind amongst ourselves, to our comfort, and Gods no disgracing nor dishonour at all. And therefore S. Augustin saith of the like doubt of some in his days which would not be taught by man, 
In prefa. de doct. Christ.  but by Gods own Spirit: Abiecta esset humana conditio si per homines hominibus verbum suum Deus ministrare nolle videretur, Quomodo enim verum esset, quod dictum est: Templum enim Dei sanctum est, quod estis vos: si de humano templo Deus responsa non redderet? Man's state were to base, if God would not, that his word should be ministered by one man to an other. For how should this truly be spoken: the temple of God is holy; the which temple you are, if God gave not answers by man's temple? This is one great respect surely, especially since the second person in trinity took upon him our nature, by whom the worthiness of mankind is much increased, & more fit than ever before to serve each other, as in the works that be divine & properly by nature belonging to God himself. 
Note well this.  another respect why we should by external sacraments & man's ministry receive grace & remission of sins, is the singular respect had by God of our infirmity, as well of mind as body. For the mind requireth in her assured deserving of damnation some external token, by which she may have good cause to hope of mercy and grace. For wh●● I know and assure myself that original sin is remitted by Baptism, when I have once received the same, than I am in no further doubt of myself nor any damnation for that sin, which by the promise of God I have learned, shall be washed away thereby, as by an external instrument in which he conveyeth that henefite to my soul, if myself by indispotion and unaptness do not hinder the assured fruct thereof. So where after Baptism man's life is often defiled by grievous sins, 
The comfort received by the sacrament of penance.  and God highly displeased therefore what an infinite treasure is it, and how great a comfort to have an assured help thereof wrought so by man's ministry in a visible action, that I may know (saving for mine own lack of convenient disposition) my sins to be forgiven, and God's mercy and favour to be obtained again. We may conceive easily what a passing comfort it was to the parties that heard sensibly, by the outward words of Christ's own mouth, thy sins be forgiven thee. For though the said people believing in Christ, and lamenting for their sins past, might have had some hope of remission by Christ, though he had said no such thing unto them: yet he that perceiveth not, what comfort of conscience, what inward joy of mind, what rejoicing of the spirit they must needs have, that had Christ's testimony and blessing in plain term, for the same purpose, he seeth nothing at al.  
As for myself, good Christian Reader, I am not so free from sin, woe is me therefore, nor so void of man's affection, but as often I hear in the sacrament of penance the priest, who to me than is Christ in full power of pardoning, saying the words of absolution over me, me think truly I hear the sweet voice of Christ saying with authority: thy sins be forgiven thee. Whereof no mortal man shall ever forbid me to take hope and singular trust of remission of sins with the passing comfort that thereon ensueth. All these that are without Christ's fold, seek not to hear this voice, for all their load of sin, from the heavenly and inteare joy whereof they be as far, as from the conceiving of the felicity to come in heaven itself. But let them assure themselves, that Christ writeth with his holy finger all their sins, though to Christ they will not now confess them, 
The evils which will grow in wa●t of sacramental penance.  whiles they refuse the power of remission that he both had, & hath in earth to the worlds end: without which outward solemn act of penance, man should either despair of God's mercy, and live in fear intolerable of everlasting perishing, which often fall to timorous consciences, or else, which is now of days more common, men would live in such passing presumption, and vain security of heaven, that they would never till the very last breath of their evil time, either be sorry for sin, or seek to do any good work at al.  
This time shall testify with me herein, and the very diversity that is between these our corrupt conditions, and the holy studies and endeavours of our forefathers shall testify: but the days that yet are to come, must needs most feel the smart of it, when these that now have the direction of other men's steps shall be gone, 
A great liklyhod of the lamentable state to come.  by whom for old discipline wherein they were brought up, some signs & remnants of virtue be continued in the world. For when they be spent, and our younkers that never heard of the Church's discipline, but have had their full swinge in sin, with the instruction of a most wanton doctrine, shall be the principal of the people, if this division so long continued (which God forbid) into what terms shall truth and virtue be then brought? Me think I see before hand, the lamentable state of things, and in a manner behold the fruit of our only faith, of this bold presumption of God's mercy, of removing the discipline of penance, of refusing the only ordinance of God, for remission of our mortal sins. Evil are we now, but a thousand parts worse shall they be then, which in long nouseling in this naughty learning of liberty shall be in perpetual woe, and have no feel nor sense thereof. And all this must needs follow upon the lack of these outward acts and external ways of pardoning and punishing offences, appointed either for man's present comfort and solace, or else to keep in awe the wantoness of the world by the rod of ouward discipline, which in the Church hath ever especially been observed in the sacrament of penance.  
It were to tedious, further to declare how these external means of working inward grace and remission of sins, be necessary for the outward man, 
External sacraments meet for the outeward man.  which is sometimes refreshed, other whiles bridled, by things answerable as well outewardly to the body, as inwardly to the mind. It is needless also to treat at large, how it is necessary for the one and visible common wealth of Christ's Church, to agree together in all parts thereof, and be notoriously known from all other sects and sorts of peoples, that do not profess Christ's name, by the outward practise of all holy functions, by which God hath promised to give grace, remission and sanctification to all his faithful subjects. All these considerations with many the like, may serve and satisfy the quiet peaceable children of Christ's Church, that have learned to rest in Christ's ordinance, though the causes thereof be not to them opened.  
As for other that are ever doubting, and never settled in their faith: that always be learning, and yet never attain to knowledge: 
2. Tim. 3.  that had rather understand much, then believe a little: such fellows, I must not so much instruct, as by the scriptures and examples of allages, control and confound if I may. Let them therefore be charged, 
Sacraments always used for remission of sins.  that God hath not only used from the creation of man to bring up all people that served him, in some especial ways of outward worshipping, but hath also, these many worlds, delivered man from original & actual sins, by external sacraments & sacrifices, 
Aug li. 6. contra jul. cap. 3. Sacraments in the law of nature.  not without the priests especial procurement & ministry therein. What did circumcision instituted by God in the law of nature commanded to Abraham & his seed & continued so many ages, even till Christ's law took place? Did it not after a sort remit sins? Was it any other thing, but an external work in the face of the world? Was it not ministered by man? Did it derogate any thing to the honour of God, which by himself, for his own glory and name sake was ordained? And afterward in the law of Moses, which did draw nearer unto Christian usages, by many actions of sacrifices and solemn rites instituted purposely to represent and foreshow the state of our present Church: 
Sacraments in the law of Moses.  there we have plain proof of certain outward orders instituted for procuring remission & pardon of sins: not without especial mention of the priests ministry in every of the said actions. Whereof S. Paul speaketh to the Hebrews, in these words: 
Cap. 9  Omnia penè in sanguine mundari, ac sine sanguinis effusione non esse remissionem. That all things were in a manner cleansed by blood, and that no remission could be had without blood. 
levit. 17.  For so in the xvij. of Leviticus, they were charged to abstain from drinking of blood: because, sanguis animalium pro piaculo est, the blood of beasts stood for an expiation and cleansing of sins. And therefore, 
Cap. 4.  amongst the divers orders of sacrifice, mentioned in the said book of their ceremonies, there be divers express ways by sacrifice to purge men's sins: some for the priests sins, other for the Princes, & the third for the common people's offences. And one way for their sins committed of ignorance an, other for crimes wittingly done. Finally some for thoughts, and other some for evil deeds, with many more diversities, as you may see in the said book. In all which it is ever expressed, that the priest is not only the minister in the said sacrifice (as needs he must be) but also, with offering of the said oblations for sin, that he must make prayer especially for the offenders, and every of them severally, that God may pardon them of that sin, for which they offer their sacrifice. For always after the form and manner of offering be prescribed, according to the diversity of the people's offences, it is added: Rogabitque pro eo sacerdos & pro peccato eius, & dimittetur ei. And the priest shall pray for him, and for his sin, and it shall be forgiven him. And again, Agat poenitentiam pro pec●ato, & offerat de gregibus agnam sive capram, orabit que pro ea sacerdos, & pro peccatis eius. Let the soul do penance, and offer a kid of the flock, or an ewe lamb, and so the priest shall pray for that soul and the sins thereof.  
All which, doth not only convince, that God's will was, that remission of sins should be had, by external sacrifices, penance and oblation, and that not otherwise but by the priests mediation, 
Confession used to the priest even in the old law.  but also that there was an order even then often in the old law, that man should utter his sins, with the grievousness thereof and circumstances: that according to the difference of the faults the diversity of sacrifices and expiation might be used, and that the priest severally might pray for the remission thereof. In all which doing, I will not now dispute, whether a carnal jew that then had no further respect, but to the present observation of those commanded Ceremonies and sacrifices, did obtain thereby remission of sins, by which the soul is reconciled to God: or else only a freedom from some temporal punishment due to the same by law amongst the people, or otherwise by God's appointment, but most sure it is, that the spiritual sort, which from those sacrifices did not separate but include Christ's blood, 
August. super Nu. 25. et Leo serm. 3. de nati. Domini.  in respect whereof, all their sacrifices had their force, though not so full as ours now have, nor with so ample promiss of God's grace: yet sure it is, that they by faith in Christ, and yet not without those observations, which it was necessary that they should then keep, were sanctified and purged verily from their sins, 
External elements be not taken a way by the new law, but more grace is put to them.  nor without the ministery of the priest, whose prayer and sacrifice was requisite for the same purpose.  
Neither were all external ways of God's worship and remission of sins, abrogated by the Gospel, as some do falsely feign, but, to the external elements, that now even in the new law be instituted for grace and remission of sins, God's favour is given & granted a great deal more fully, & sanctification more plentifully. For else, let us with penance reject baptism, & all other ways of God's service, that be not only internal & separated wholly from outward elements of water, bread, wine, imposition of hands, oil & such like: which, if they dare not do, how can they avouch that God remitted not sins by external sacraments? or, not by the hands of priesthood? seeing without the order, none these holy acts can be duly ministered. Seeing then that almighty god of his passing wisdom & careful providence towards man, hath remitted sins in all ages, as by the ministery of man in outward solemn ceremonies, as by circumcision in the law of nature, & by the same in Moses' government, besides many other sacrifices used & commanded for divers sins actual both greater & less: how can it be otherwise, but there should be sacraments ordained in the new law: first for remitting of original sins, & other of all sorts at our first entrance into Christ's house, & then an other, for more grievous actual offences committed by relapse after Baptism. For else the law should not fully in figure foreshow the truth, & great grace of our sacraments to come, whereof lightly, by God's appointment it did bear a plain & express resemblance.  
But besides these foresaid sacrifices, 
judiciary power for remission of sins prefigured in the old law.  in which sins were after their manner remitted, there was an other usual act practised by the priests, which did more properly prefigurate & represent our sacrament of penance, & the priests authority in the new law, concerning the judgement of our souls, & the exact discussing of our misdeades. For neither circumcision, nor sacrifice of old had any face of power judiciary, & therefore could not exactly represent, our priests power given them by Christ, for the judgement of our sins. But the authority given them in the law to discern, shut up & separate the leprous & unclean persons, from other the clean of the people, did plainly represent our sacrament of penance: whereunto by the doctors it is often resembled, wherein order is taken, the xiii. & xiv of Leviticus, 
levit. 13. & 14.  the authority & practise thereof being often allowed by our master Christ, who observed the laws so humbly therein, that he always, after he had healed any such separated persons, sent them for all that to the priests afterward, to offer their oblations prescribed by the law for the same.  
And that this power of pronouncing the lepers to be sound or sore, to be separated or admitted to the company of faithful, did represent the power of priesthood, 
Supra Epist. jacobi.  concerning the leprosy of our souls not only S. Bede, but S. Chrysostom also doth declare. For he talking of confession of sins to the priest, writeth thus: Quamuis leprae immunditiam juxta legem sacerdoti pandamus, atque ad eius arbitrium qualiter & quanto tempore insserit purificari curemus. The uncleanness of the more grievous leprosy (he meaneth deadly sin) let us open to the priest, and according to his arbitrement, how so ever he biddeth us, and how long so ever he commandeth us, let us seek to purify ourselves. 
In Math. ●●  And S. Jerome: Quomodo ergo tibi, le prosum sacerdos, mundum vel immundum fecit, sic & hic alligat, vel soluit Episcopus & presbyter, non eos qui insontes sunt vel noxij, sed pro officio suo cum peccatorum audierit varietates, scit qui ligandus sit, quive soluendus. Look therefore (saith he) how the priest maketh there in the old low a person clean or unclean, so here doth the Bishop or Priest bind or loose, not binding the innocent, nor losing the guilty, but when he hath heard the variety and diversity of the sins, than he knoweth, whom to lose, and whom to bind.  
This place is very plain for confession and distinct reckoning of every of our mortal sins. 
Distinct. confession of mortal sins proved to be necessary.  The which the holy doctor proveth to be necessary, because else the priest of God could not do justice in punishing & pardoning, but should of ignorance either bind the good or lose the wicked. In which case Almighty God that knoweth exactly the worthiness and unworthiness of all persons, will not allow the priests sentence that did proceed of ignorance, but will himself give judgement according to the parties deserving. For the priest is but a minister of his sacrament, & not the lord & instituter thereof, he must therefore comform himself to Gods, will whose place he there occupieth. For as the priest in the old law could not make the clean person to be unclean, no more can the priest of the new law bind the innocent, or absolve the person that continueth in sin. Never the less the priest worketh more properly under God touching the remission of sins, because he is here appointed the minister of grace & reconciliation, then the priest in the old law. For there in the making of any man hole of the leprosy, or other uncleanness, the priest had not to do at all, 
Note the difference betwixt the priest office of of the old law, and the priests est the new for this matter.  but only when was made hole by God, it was the priests office to discern the same, to show it unto that peoole, & to admit him again into the fellowship of the residue, after oblation made for the purpose. For to them it was not said, whom so ever you punish  leprosy or make unclean, he shall have a leprosy, or whom soever you heal & make clean, he shallbe whole: no such promise was made unto them. for it was enough, that it might represent & have some resemblance of our Sacrament of penance, & of the marvelous authority given in the new law to our priests concerning the remission of sins. For to ours it was not said, you shall discern whom I have loosed already in heaven, & show to the world whom I have retained bound, or not forgiven in heaven: but, as S. Hilary saith, the priests sentence is made prejudicial to God in heaven, not that the priests forgiven is first and them Gods afterward as two distinct actions in time, but because the pristes, is prius quo ad nos, as the Philosophers do term such things, & by the pristes work which is plain to us we straight come to the knowledge of Gods like work of remission in heaven, which is prius natura, because God's action is the principal & man's must necessarily depend thereon. 
Consider well how the worck of God and man join together is all sacraments  But else both God's work & man's run jointly together in remission of sins, as all instrumental & secondary causes never make a several action from the principal, but they concur jointly to every effect, as it is most plain in all sacraments whereby God worketh grace, the which grace, as it proceedeth from God, so it cometh by man's service, not by distinct operation of the principal, and the serving and secondary causes, but in one work and undivided operation of them both. For in baptism God worketh not the remission of original or actual sins first, and then sendeth the party to the fount afterward, that the priest therein may declare what God hath wrought before, or to work the same again, that so the party might have a double grace of remission, first by God, & then by the priest: for that were foolish to surmise. But God by the priests ministery and the sacrament doth remit sins so, that the action hereof, at once fitly may fall upon them both.  
And so it is in penance, where God the principal, and the priest the secondary or serviceable cause jointly forgive together. For so the words of institution of this sacrament, do most plainly convince: whose sins you shall forgive, they be forgiven: he speaketh in the present tense, as though he would say, as you forgive them, or retain them, ipso facto I forgive them, or retain them. And therefore, saving the honour of the Master of Sentences, 
The Master of the Sentences his error.  he had not good consideration when he did hold (as some other did after him) that first man's sins be remitted by God in his contrition and purpose to come to the Sacrament: and afterward, the same remission to be declared by the Priest, and as it were confirmed by his approbation in confession: being therein partly deceived by the saying of S. Hierom before alleged, whom he took, perchance, to have compared in all respects, the office of the old Priests, for the view of the unclean, and ours of the new law, in the judgement used upon man's sins: and partly, as I take it, by a sentence of S. Augustine, which compared together the receiving of Lazarus by Christ, and the Disciples losing his bands, to Christ's pardoning of our sins first, and then the Priests losing the same afterward in the face of the Church.  
This, to be short, 
De verbis Dimini. ser. 8.  is a piece of S. Augustine's sentence: Qu●d ergo facit ecclesia, cui dictum est: Quae solueritis in terra, erunt soluta: nisi quod ait Dominus, soluite illum, & sinite abire: what doth the Church then, to whom it was said: what so ever you lose, it shallbe loosed? Marry, she doth that which our Lord said, lose him and let him go. Wherein S. Augustin meaneth nothing else, but that Christ is the principal agent, and that he properly doth give life to the soul, the Priest for all that, being his servant and minister therein, and therefore by nature is a later agent, in the same work, which else, as I have proved jointly pertaineth to them both, for that the effect of a Sacrament cometh not to any man till it be received, except it be in certain cases of necessity, where the parties can not obtain the external use of the appointed element, though they earnestly desire the same.  
But how the old Priests office touching the Lepers of the law, representeth our Sacrament of the Priest's ministery in the new Testament, & how far ours, which is the truth, excelleth that which was but a shadow of ours, Saint chrysostom doth excellently declare: and therewith fully may put out of doubt all men, that our Priests properly work remission of sins, as Ministers in the same Divine action, and not as declarers or approvers of that effect. which before was wrought by God himself. Thus he saith: 
De Sacer. Lib. 3.  Corporis lepram purgare, seu verius dicam, haud purgare quidem, sed purgatos probare, judaeorum sacerdotibus solis licebat: at verò nostris sacerdotibus, non corporis lepram, verùm animae sordes non dico purgatas probare, sed purgare prorsus concessum est: Quamobrem meo judicio, 
Priests of the old la, did but discern the leper of the body, Priests of the new la purge the filth of the soul.  qui istos despiciunt contemnuntque, multò sceleratiores ac maiori supplicio digni fuerint, quàm fuerit Dathan unà cum suis omnibus. That is to say: To purge the leprosy of the body, or else to say as it was in deed, not to purge, but to discern who were clean, was granted only to the Priests of the old law: but it is fully granted to our Priests not to purge the bodily leprosy, nor to show who are cleaner purged, but verily to purge the very filth of man's soul. Therefore by my judgement, who so ever do contemn or despise them, they are much more wicked and more worthy punishment, than the disobedient Dathan with all his company. Thus saith this holy Father, with many words more, which were worthy all consideration, and remembrance in this case, if the matter were not so abundant, that it may not suffer over long abode in one place, lest injury be done to other branches of the cause, no less necessary to be known for full upholding the truth thereof.  
Now upon all this foresaid declaration, it may be well understanded, that our Adversaries have small reason in reprehending the ordinance of God, who is proved in all ages and diversities of laws, to have given grace and remission of sins, not only by external elements, and actions of diverse ceremonies, Sacraments, and sacrifices: but also ever to have dispensed the said benefits, by man's service and ministery, without all dishonour of his parsonage, or diminishing his own proper interest and right therein. And so much more hath he used in the new law of the Gospel, the ministery of the Priests and external sacraments, to the procuring of the said benefits, by how much more, our law, our sacraments, our sacrifices, and our Priests, be glorified and preferred in respect of the old, 
Chrisost. ibidem.  and have the more abundant blessing of the spirit, and Christ's blood, which by these conduits, most largely flow to all men's souls, that despise not the blessed benefit thereof.  
Yet if they will not be satisfied herewith, 
Spiritual contemners of man's ministery.  because they surmise our new law to be so spiritual, that man may look for nothing at man's hands, but all immediately of God and his spirit, for by him they will be taught the meaning of the scripture, by him they will be baptized, by him they must have remission and absolution, and at length they are become Anabaptists, and refuse to obey Prelates of the Church, and Princes of the world, because by God they will only be ruled and punished for their offences. 
In Prologue. li 1. de doct. Christ.  Against such proud cogitations, as S. Augustine termeth them, God hath purposely, to teach humility and obedience one to an other, both in temporal causes, and especially in spiritual matters pertaining to men's sins and souls, he hath (say) for the nonst, not only instituted these ways of base creatures used in the sacraments, to attain his grace by, but also hath made man, the master almost and executor of his meaning in the same, whose service he useth so much for our salvation that he sticked not to sand his most chosen & dearest even of those days of grace and plentifulness of the spirit, to be instructed by man, and made ready for his ministry no otherwise but by man.  
A strange thing surely, and to be well noted for this purpose, 
Note the practice of God, for the confirmation of man's ministery.  not only of our Adversaries for their confusion, but of the good studious Readers for their instruction: how that Paul being prostrate, and miraculoussie called by jesus Christ's own voice, was yet sent by Christ himself, to confirm the authority of his Priests, to Ananias, of him to receive as well instructions, as the Sacraments of the Church, for his incorporation to the faithful, 
Act. 9  and remission of all his sins past. And again, that Cornelius, 
Ibid. 10.  though his prayers were heard, and his alms acceptable to God, and an Angel sent unto him to declare the same, which was a sign of high reputation, was yet charged to go to Peter, of him not only to receive the Sacraments, but also by his instruction to learn, what to believe, what to hope, and what to love, saith Saint Augustine. The Eunuch, 
Ibid 8.  might by God himself in his own country, have been schooled or sanctified, and yet it pleased his Majesty so to use the matter, that by Philip both the sense of scripture, and the Sacrament of Baptism should be understanded and received at once.  
So hath God in all ages confirmed the authority of his holy Priests and Ministers, & so hath he ever checked by his own holy examples the presumptuous temptation of man, who ever hath disdained man's office & ministery for his own salvation. Therefore let no man marvel, why Christ hath given authority to man to forgive sins, seeing he hath from the beginning, not remitted ordinarily otherwise then by man's service, nor any way else, for the most part, but by external acts of ceremonies, sacraments, and sacrifices, that we may learn thereby humility, and obedience to God's ordinance, by the warrant whereof they all (as I have proved) challenge all manner of interest in the government of our souls.  
Much more might be said out of diverse holy Fathers, much out of the decrees as well of Bishops as Counsels: the authority whereof no Christian Catholic did ever reject. In Lateran, in Florence, 
Can. 21. Tract de Sacra. De Poen.  and in Trent Counsels, Penance is decreed to be a sacrament: and of necessity to all such as fall into deadly sin after Baptism. The minister thereof by their holy determination, is a Priest lawfully ordered: the remission of sins is in them all, challenged to be his right, not only by declaration that God hath or will pardon them, nor by the preaching of the Gospel, nor any other ways newly devised by the Devil to delude Christ's ordinance, and misconstrue his plain words: But properly is the Priest proved, to be the minister under God of reconciliation, and therefore, may by his words, absolve men, in the said sacrament, of their sins, as in Christ's own steed, whose honourable judgement seat, by his commission, and the holy Ghosts assistance, he doth lawfully possess.  
And so surely, doth Gods ministers hold this power and pre-eminence, that no power or dignity of man could ever be so well warranted and approved by Gods own word, and practise of all ages and nations christened, as this is. 
The spiritual men hold by more clear evidence than any temporal Prince.  All the Princes in earth, though they reign full righteously, can not yet show the tenth part of the evidence, that God's Priests can do, for their title of remission of sins: and it booteth not me in this my base state to admonish them though I heartily wish they would consider it, that the contempt of spiritual jurisdiction and the dignity of priesthood, falleth at length to the disobedience to all temporal power, and wicked contempt of civil government also: 
The issue of heresy.  as in those disordered days, we may to our great grief behold, when, under pretence of religion and God's word, whereof they have no more respect surely then the Devil himself hath, they have disobeyed not only Peter's keys, but also Caesar's sword. Neither let any man think, that, where the bands of conscience, the awe of God's majesty, the fear of Hell and damnation, the hope of heaven and salvation is removed, that there can be any civil obedience long. Fear of man is much, flattery of man is more, but bond of conscience passeth them both. Thus therefore have Gods Priests made account of their calling, and long practised power of remitting and retaining the people's offences.   

Here it is proved, that by the right of the Priest in remitting sins, the duty of all Christian people doth necessarily rise for the confession of every of their mortal sins unto him: as the same is also proved by the doctrine of all holy Fathers of Christ's Church. The tenth Chap.  
AND now I must advertise my loving brethren of the necessary sequel hereof, which to some I know, seemeth so hard and unpleasant, that the very consideration thereof hath driven many, that have not felt the sweetness of God's Spirit, by which every of his commandments be they never so rough in appearance, are made easy and delectable, to the fear, misliking, and loathsomeness of the Sacrament of Penance. Which, as it is, for other causes many, much abhorred of the wantoness lately departed out of the Church and of some worldly catholics to, that be not so zealous in following truth, as they be disirouse to know truth: 
Why confession is counted so burdenous to many.  so it is most loathed and feared, for that in it, there is required a distinct, simple, sincere and plain confession to be made of every sin that is known or suspected so be mortal, unto a Priest, which is the lawful minister of the same Sacrament, with such diligent and exact examination of our consciences, as a matter of such importance doth of reason require. That is the great offence and stay, that the weaklings of Christ's Church do so earnestly respect: and so long they shall be vexed and molested in mind with the sour remembrance thereof, as they do not prove the sweet, gracious, and incomparable effect ensuing most assuredly thereon: 
Considerations to be had for removing the impediments of confession.  so long shall they stumble at so small a straw, as they do not feel the burden of sin, fear the pains of hell, follow the quiet of conscience, foresee the dreadful day of judgement: so long shall they be bashful to submit themselves, to one man's most close, secret, meek and merciful judgement, as they fear not the infinite shame, open horrible confusion, & everlasting rebuke before God, Angel, Man, and Devil, at the seat and sentence that shall be pronounced in the face of all creatures, which must fall to them, that close up under cover and compass of their conscience, such a number of manifold sins, whereof in that day both account and confession must be made to their uttermost confusion. Finally, so long shall man's will and corrupted nature disobey God's ordinance herein, as he earnestly and humbly seeketh not by prayer at Christ's hands, the grace & gift of obedience and repentance: for as the fulfilling of every of God's commandments, can not otherwise be had, but by his special favour, so saith S. Augustin, 
De fide ad Petrum. Cap. 31.  or as some think rather Fulgentius: Firmissimè e'en, & nullarenus duhites, neminem his posse hominem poenitentiam agere, nisi quem Deus illuminaverit, & gratuita sua miseratione convertit: Hold this for an assurance, that no man can here do penance, except he be illumined and converted theaunto by his singular mercy. Neither doth this Doctor mean of any other way of repentance than is used for mortal sins after baptism in the sacrament of the church, putting there, in a manner by express words a double sacrament, one for original sin, that is in children only and that he calleth Sacramentum fidei, the other ●or sins afterward committed, which he termeth, Poenitentiam, Penance.  
And let no man think the true repentance can be in any or effectual for the remission of sins, if he follow not the appointed ordinance of God for remission of sins. For I dare be bold to say, that, as since the time that our saviours words took place: Nisi quis renatus fuerit, Except a man be borne again of water and the holy Ghost, he can not enter into the kingdom of heaven that since these words, no man can be saved ●bout Baptism: so likewise since Christ spoke these words, whose sins you do forgive, they be forgiven I dare say never man was saved, nor can be saved, that either conteinneth or neglecteth confession, or earnestly seeketh not for it, if he fall in relapse of deadly crimes after his baptism. I will speak it plainly, because I would have it thought on earnestly. As no man ordinarily can be saved without baptism: so can no man that ever after Baptism, committeth deadly sin, be saved without sacramental confession, or the earnest desire & seeking for the same. This may seem sharp to some, but this will prove true to all contemners of God's ordinance. For when so ever God worketh his gifts & grace among men, by any ordinary means appointed for that purpose, it is great sin to seek for the same either without it, or to presume to have it at God's hands otherwise than he hath prescribed: But the sacrament of penance, & confession made to the priest, is the appointed means that God useth in his Church for remission of mortal sins: therefore who so ever thinketh to have remission immediately at God's hand, he shall first be void of his purpose, & then further be charged of high presumption & contempt of his will & ordinance. The remission of original sins as properly pertaineth to God, as of mortal sins, yet because Christ hath instituted a Sacrament as an instrument and means to convey that singular benefit to man, he that would now claim the same immediately at Gods own hand, and therefore neglecteth the Sacrament of Baptism, or would minister it to himself, without the Priest's office, he should never obtain remission of his original sin, but add to that, high presumption and disobedience of God's commandment, which of itself without original sin were damnable.  
And yet me think, I hear already the sound of the deceitful voices of our Preachers: It is Christ's blood that remitteth sins: 
Matth. 11.  Come to me all ye that be heavy loaden, and I shall refresh you. 
isaiah. 43.  I am he, saith the Lord, that putteth away thy sins, with a thousand such like: as though Christ's blood did not stand with Christ's ordininances and Sacraments, as though they came not to Christ that keep the way of his will and sacraments to come unto him: as though, God did not remit those simes which in his name, and in his sacraments, and by his appointed minister, be remitted. Protestant, say plainly, wilt thou refuse baptism, because Christ's blood washeth away original sins? If thou darest not openly so preach, although covertly thou may chance so intend, 
If remission of sins in baptism may stand with God's honour, to may ye in the sacr. of penance. Math. ix.  how darest thou deceive the people, and draw them from penance and confession, because Christ's blood doth remit sins? For if the one sacrament, may stand with the honour of God, and with all those places that thou bringest so deceitfully out of scripture, why may not the other, seeing both are proved alike to be instituded of Christ? For the same self saviour which said: Come to me ye that be loaden, and I shall refresh you: he and no other said, except you be borne of water and the holy ghost, 
joan. ●.  ye can not enter into the kingdom of heaven. The same God that said: 
isaiah. 43.  I am he tha● putteth away thy sins: saith now to the Apostles and priests, whose sins you do forgive, forgiven be they. 
Io●n. 20. Psal. 105.  The same Spirit of God that said in the prophet, Confess yourselves to the Lord, 
jaco. 5.  for he is good, said now again in the Apostle, confess your sins one to another, 
Origin. himil. 2. super per levi. Beda supper hunc locum.  that you may be saved. By which he meaneth not, as Origen, venerable Bede, and other do declare, so much brotherly acknowledging, for counsel or other causes, the grief of mind each man to his fellow, as he doth the order of sacramental confession, to be made unto God's priests, as it may well appear by the circumstance of the letter. For there he had willed them to send for the priests of the church to annoile them, and straight after addeth this alleged text of confession and praying over the sick.  

The heretics practise in misusing Gods word.  The which place the Heretics saw to sound so many ways, as well, towards the sacrament of extreme Unction, as the sacrament of confession, both which they have unworthily abandoned, that they thought it not amiss, either to deny the Apostles authority & the whole epistle, as no peace of holy scripture, as Luther & other did, or else which was after thought more handsome conveyance, to corrupt the text, & write in stead of, send for the priests of the Church: thus, call the elders of the congregation. For they thought it might sound evil, to have in one sentence, priests, Church, confession, remission of sins, realease of pains  sin, amnoiling, praying over the sick, and so forth.  
But that thou mayst see, 
The necessity of Confession standeth not on positive laws, but by Christ's institution.  good Christian Reader, the necessity of confession the better, & that it is not grown to such a general practice and opinion of necessity, upon any charge given by man or positive laws mark well with me: that it dependeth directly upon Christ's own words, whose sins you do forgive, they be forgiven, and whose sins you do retain, they be retained: And therefore sacramental confession to be of Christ's institution. For if Christ gave power to priests to forgive, or to retain men's sins: then there must needs be some subject to their power and judgement: else in vain were so large a commission of binding and losing men's sins, if the right of the power did not necessarily charge all men that have such sins, to be subject to their binding and losing. Therefore this is a clear cause, that in the very same words, that the power was delivered to them, the bond of obedience was also prescribed to us. So that after that day, no sins mortal could ordinarily be loosed, but by them, and that sacrament, which in their ministery he then did institute.  
And that is yet more evident by the second part of Christ's sentence, where he sayeth: whose sins you do retain, they be retained. The which word retinere, 
Hilar. super hunc locum.  by S. Hilary signifieth, non solvere, or non remittere: to retain is as much as not lose, or not to forgive. Whereupon, by Christ's express words it ensueth, that whose sins the priest doth not forgive, they be not forgiven, and therefore, that every man being guilty of deadly sin in his conscience, is subject to the priests judgement, by the plain terms of Christ's own words.  
Marry we must well note, that the priest hath in other sacraments, & namely in Baptism, a right in remitting sins both original and actual, but there, in the grand pardon of all that is past, he is not made a judge, or a correcter: 
Mark the difference betwixt the priests office in remitting sins by baptism and penance.  because the Church can not practise judgement or exercise discipline upon the penitentes, for any things done before they came into the household, and therefore can appoint the party no penance nor punishment, nor bind him according to the diversity and number of his faults, nor can make search exactly of all his secret sins by him committed, that the sentence may proceed according to the parties deserts, but only upon his seeking that sacrament to minister it unto him, according to Christ's institution: 
Council trident Cap. 2. sess. 14.  whereupon without any sentence of remission given by the priest, as I absolve thee, or such like, a pardon general of all his sins, committed, if he come thither qualified, most assuredly ensueth. 
Damas'. de ortha fide li. 4. Ca 9   
But now, in the other sacrament, of penance, not only pardon of sins, but punishment for sins, is put in the Apostles and priests hands, which can not be done without judiciary power. and exact examination of the penitent: because Christ would, that, if any did grievously sin after Baptsim, he should, as it were, be convented before his judgement seat in earth, in which as in his room he hath placed the Apostles and Priests, as is already proved. And therefore, men's sins must in this case be known, with diversity of their kinds, and increase, by diversity of place, time, person, number & intent. For without this particular intelligence, can neither the appointed judges of our souls do justice, nor the penitent receive justice for his offences. Therefore it is evident, that seeing this holy order is authorished not only to remit sins generally, as in Baptism, but also placed with all power over us as the judges of our sins we must needs by force of Christ's institution be driven to acknowledge & confess all our sins to the priest so sitting in judgement upon the examination of our consciences. For no man ever took upon him, not in civil causes to determing and give sentence in the matter, whereof he hath not by some means or other, perfect & particular instruction, and in causes criminal much less, because the importance of the matter is much more. Then in God's causes and cases of our conscience, and in things belonging directly to man's everlasting wealth or woe, which is the life or death perpetual of our souls, there, if either negligence in the judge in searching our sins, or contempt in us in declaration, opening, confessing, or clear utterance of them, do hinder the righteousness of God's judgements executed by the priests office, or driving them to give wrong sentence of delivery & remission, there the peril is exceeding great, & the damnger well near damnation perpetual.  
Neither may we think, that this authority and approved power of Priests, concerneth only the open offences, which by witness and proof may be convinced, and deferred to the public Magistrates of the Church, as some Protestants, confounding all places of like words and terms in Scripture, do. Wherein they consider not, that the perfectness of the Gospel teacheth man willingly to accuse, 
1. Cor. 11.  condemn, and judge himself, that he be not judged of our Lord. Neither do they weigh, that this judgement of our sins, though it be ministered by man, is yet the feat and court of Christ, to whom it no less pertaineth, to bind or loose our secret sins, than our open offences. And he without exception, committed remission of all manner of sins unto the Apostles and priests, saying: Like as my Father sent me, so do I send you: But Christ was sent to heal the contrite and sorrowful of all sins, private and public: therefore all manner of offences, be they never so secret, belong to the priests not only pardon, but also correction and punishment, whereof, because they be men, they can not justly discern or determine, to remit or retain, give pardon or give penance, 
Marc. 10.  except they be confessed by the parties penitent. Christ himself, 
Note well.  perfectly seeing all diseases both of body and soul, and the inward sorrow & suit of every man's heart, yet said to the sick man & blind: Quid vis faciam tibi? what wouldst thou have at my hands? And shall the priest being a mortal man take upon him to give sentence of the diseases of our souls, before he know them, or pardon him that will not show unto him, wherein & for what sin he asketh a pardon? Furthermore the sins of man's cogitation, that can not be discerned by the priest, without the confession of the party, be often no less grievous and damnable before God, than the open offences: therefore there may be no doubt, but Christ hath ordained mercy, as well for them, as other that be actually committed, and subject to the light of the world, but yet no otherwise but by the sacrament of penance, in which, without exception, the priests have power to remit or retain sins as well private as public. Therefore the same secret sins being subject to the Churches judgement no less than the open, they must needs be uttered & confessed, or else they can not be released, much less have any enjoined penance for them  
But it is mere wrangling of our Adversaries in so plain a case, and folly in all other to doubt, whether secret offences, even committed in thought only against the two last commandements forbidding unlawful coveting and desires of the mind, be properly subject to the priests judgement, seeing they can be no otherwise released, but in the sacrament of penance, and sincere confession of them. For here is practised a judgement, 
Note well the difference between the civil judgement and the sacramental.  not of civil Magistrates, which only punish by laws of all nations actually committed faults against the weal Public, but of soul and conscience, which properly pertain to the cure of priests, as they properly occupy Christ's own room, to whose pardon or punishment, not only open sins, but also private offences, either in deed or thought committed, do in like pertain. For external Penance, or public, is rather used to satisfy the Church of her right, in which sins can not openly be committed, but to the great offence of her children, and therefore must in her, by public Penance be corrected, for the example of discipline, and proviso of the like sins to come.  
Moreover the sacrifices of the old Law were in many cases done by the priests, as well for private sins as open, which could not be without the confession of the penitent: ergo, much more the secrettes of our souls be subject to our priests, to whom Christ hath given all judgement. Yet all this notwithstanding, there be some that keep themselves by vain excuse of sin, from the very principal point and pith of this sacrament, which is the particular examination of a man's sins committed by thought, word, or work, & will yet draw back, & hold, that a general confession is enough with terms universal, acknowledging a man's self to have sins by mind, word, & deed, though he express not the several points thereof. But this opinion is confuted, both by all the foresaid reasons, and other, as a most absurd and wilful maintenance of sin. For by this rule, he that killed and murdered thousands, should confess no more after his wicked acts then before, 
Confession by a general clause is not sufficient to salvation not answerable to Christ's meaning.  nor no more than the innocentest man that liveth. David's weeping and confession should have been one after his double deadly sin committed, as before in his innocency. Peter should not have more bitterly wept after his forsaking of his master, than before. Neither should our confession then pertain more to ourselves then to other, who by like general clauses may truly make the like & the same confession: as it is now in the Church of England. But the holy King David confessed not sins common to himself and other men, but my sin, my wickedness, my impiety, saith he, and this in confessing to God that knew already his sins: How much more now, where God's judgement is exercised by man, that cannot discern our faults himself, must we confess our sins, that he may rightly judge thereof?  
Penance must be done for every of our sins. So Peter prescribed Simon the sorcerer, when he attempted to have bought the gift of God's Spirit, that he should do penance for that especial grievous crime: Poenitentiam age, saith he, ab hac nequitia tua. Do penance for this thy wicked attempt, if perchance God will forgive thee this abominable intent, 
Act. ●.  The man was baptized not long before, and then no such Penance was prescribed for his most grievous and blasphemous practices of Necromancy & witch craft long exercised before. But now after he was of the household, every sin that is grievous must severally be cured. Wherein this naughty pack Simon Magus, is a thousand parts more religious than our new masters. For he desired the Apostles to pray to God for him that this sin might be forgiven him, where these care no more for the priest or Apostle concerning their sins, than they do for dogs.  
Again S. Paul did not only confess his sins by a general clause, but acknowledged his own sins, 
1. Tim. ●  wherein he in his own person had offended, he confessed he was of all sinner's greatest, that he had persecuted the Church of Christ, that he had obtained commission to attach them that believed in Christ's name, and so forth. Such as were faithful also at Ephesus, 
Act. 1●.  as we read in the nineteen. of the Acts, came to the Apostles, Et confiteban●ur actus suos, and confessed their own proper acts and misdeades, In so much, that certain which had followed unlawful arts, as Magic, Necromancy, and such like curiosity, confessed their faults, and burned their books before all the people.  
If the priests had nothing else to do with our sins, but as they had in the old law to do with the leprous persons, that is to say, should only discern, which were by God remitted or not remitted, they could not that do, expcepte they saw the variety of the said sins, by man's confession. But now seeing they have further interest in our matters, and must properly both pardon and give just penance for sin, 
The benefit of a general Confession  how is it possible, they should do this without exact knowledge of every of our grievous offences? In deed a general confession, such as is often made in divine service to God or his priests, such as be catholic, doth some times, take away the common infirmities of our sinful life, that our light trespasses be not imputed to us, or such, as we have so forgotten, that we can not by any convenient search, call again to our remembrance: But other greater crimes and deadly sins, for which the sacrament of discipline was instituted, and the priests judgement seat erected in the Church, are not discharged before God, without several contrition, and distinct confession, with ready intent of the penitent to accomplish such fruits of penance, as by the priest shall be appointed for the satisfying for his sins.  
And what a marvelous disorder is brought into Christ's Church, by plain flattery of ourselves herein, whiles we hold that this general confession is sufficient, we see by experience of these our evil days, 
The fruit of this new doctrine.  where there is now put no difference betwixt small offenders and most grievous sinners, no diversity of penance, no more sorrow in one then in other, no confession of the most wicked, no more then of the smallest sinner, or most honest liver. A common murderer, a filty hooremunger, a daily drunkard, a false robber, a greedy extortioner, confess as little, do as little penance, lament as little, yea a great deal less, than the honest sort of people do, for much more small & fewer faults. All men repose themselves now of days, so much in Christ's passion, and their only no faith, that they will neither confess to God nor man, neither sigh nor sorrow, nor do satisfaction for their sins. Well, 
There must be in penance some representation of God's judgement to come.  let all men be assured, that God in the next world will not go by general chapters, but will have an account of all our proper works and misdeeds, till it come to our idle words & vain thoughts. The which judgement, because God's Churches & Ministers sentence, to whom Christ gave all judgement of our sins in earth, doth most clearly resemble, we may be out of doubt, that the like particular discussing and examination of our own selves, here before his ministers, must needs be had, that we be not judged of hour Lotde in the life to come.  
And this particular discussing S. Paul meant by, 
1. Cor. 12.  when he commended unto the Corinthians, and by them commanded all Christian men to prove, try, and judge themselves, especially afore the receit of the blessed Sacrament of Christ's body and blood, which requireth most purity of life in the receiver, that can be. For to attempt to receive the holy body of Christ before we have in contrite manner confessed ourselves, 
Confession is necessary before the receiveng of the sacrament for such as be in deadly sin.  and purged our consciences, by the judgement of Christ's Church, of the gilt of deadly sin, is exceeding damnable to us, and much dishonour to Christ's own person. Which proving and judging of man's self, to be meant by the diligent discussing of our consciences, sins, and misdeeds, by contrition and confession of them to our ghostly father, the practice of the Church doth most plainly prove, which never suffered any grievous sinner to communicate, before he had called himself to a reckoning of his sins, before the minister of God, and so judged himself, that he receive not to his damnation, that, which to every worthy person is his life and salvation. 
De Ecclesiast. dog cap. 53.  Whereof S. Augustine, or the author of the book de Ecclesiasticis dogmatibus, set forth with his name, giveth us good notice for his time. Quem mortalia crimina post Baptismum commissa premunt, horror prius publica poenitentia satisfacere, & ita sacer●otis judicio reconciliatum, communioni sociari, si vult non ad judicium & condemnationem sui, Eucharistiam percipere, sed & secreta satisfactione solui mortalia crimina non negamus. I exhort every man (saith this holy doctor) that is burdened after his baptism with mortal sin, to satisfy for the same by public penance, and to be reconciled by the priests judgement, and to be restored to the communion of Saints, if he mean to receive the holy Sacrament, not to his judgement and condemnation. And I deny not in this case, but deadly sins may be remitted by secret satisfaction. Thus he:  
By whose words you see, in what a damnable state most men now of days stand seeing that who so ever receiveth the Sacrament of Christ's body and blood, besore he be reconciled by a priests sentence, and assoiled of his sins, he doth receive it to his everlasting damnation. Unto whose judgement I join S. Cyprian in this same matter, complaining very earnestly upon certain Conuersies in his days, that would adventure upon Christ's body and blood, 
Serm. de lapsis.  aute exomologesim factam criminis, ante purgatam conscientiam sacrificio & manu sacerdotis: Besore their sins be confessed, and their consciences purged by sacrifice, and the priests hand.  
All these things might be at large declared, and confirmed further by the judgement of most ancient Fathers, but because I have been very long, and enough already may seem to be said for such as by reason will be satisfied, and a great deal more than any Protestant will answer unto: and also the scriptures themselves, giving the priest so plainl power of binding and retaining, as we● as of remitting and losing, will do more with these that have charged themselves with the belief of nothing that is not in express writing of God's word, then the uniform consent of all ages, and the most notable persons in the same. In respect of their humour therefore, I will not say much more for this point, than I have said: only my meaning now is, for the Catholics comfort, to repeat a few such evident sentences out of most authentic authors, by whom we may take a taste not only of their meanings, which is much for the matter, but especially, of the Churches practise in all ages & most countries christened, since the Apostles time, which I account the most surest way to touch and try truth by, that by the example of all our forefathers, every man may willingly learn to submit himself to the sentence of such, as God hath made the judges of his soul, and sins.   

That confession hath ever been used, of all mortal sins, in all countries and ages since ●hristes time, it is proved by the witness of most learned fathers, with an answer to such things as out of the fathers be sometimes objected to the contrary. The eleventh Chap.  
I am the longer in this approved truth, because I remember what S. Chrisostom saith: 
D● sacerli. 2.  And I see by these days, that it is very true which he writeth, Multa arte opus esse, ut qui laborant Christiani, ultrò sibiipsis persuadeant, sacerdotum curationibus sese submittere: That it is a point of high wisdom and cunning, to bring to pass that Christian men which are sick in soul, would persuade themselves to submit in all causes themselves, to the priests curing. For in deed, in Nectarius his predecessors days there was such an offence arose to the simple sort, and such a Trageady in Constantinople Church, by the naughty fact of a Deacon there, 
An answer to a certain story, alleged by the adversaries against Confession.  that their Bishop was glad, to make the state of penance, which then was often publiste even for private sins, to be a great deal more free than before. whereupon, the people took occasion of such liberty and licentious life, that when their common penitentiary by the commandment of Nectarius was removed, they were exceeding loath to confess, or do just Penance for their sins at all.  
Thughe that good man condescending to the people's weakness, meant never to take away that whole order, wherein he had no authority, because it is no politic provision, but Christ's institution: but only that the penance should not be public, except the party listed, of those sins which were to the said penitentiary, confessed in secret.  
Which fact of his, though perchance it was necessary for that time, yet it was not allowed of the Writers of the same History: 
Lib. 9 ca 35 tripar. histor.  as a thing, (sayeth Sozomenus) that brought much dissolute life, and alteration of the people's manners in to the Church.  
Yet our adversaries are in such distress, for the maintenance of their contrary assertion, against holy Confession, that they be not ashamed to allege this man's doubtful example. Which if it were good and to be followed: yet made it nothing against private shrift, which they call now auricular confession, or if it did make against the whole Sacrament every way ministered, yet it could not of reason be followed, being but one Bishops compelled act, and that disallowed even of the reporters themselves, and proved to be evil, by the practice of all Churches christened to the contrary.  
And sure it is, that S. chrysostom, who succeeded Nectarius, had much a do to bring the people, made more licentious, by the foresaid grant to the distinct numbering of all their sins to the priest, 
Sermon. de paenit. & confess.  again, which he knew to be necessary by Christ's institution, and therefore in exhorting them to confession he speaketh much of bashfulness, which the people had in uttering their sins, and of fear of upbraiding of such things as they had confessed to the priests, and of coming forth, as it were, to a public stage to open their offences, as the use was in his predecessors days. Of all which things and other impediments of confession, this doctor doth discharge the penitents, by awarranting them, that private confession, which is made without witness, and to him that shall no lay any thing confessed to their charged, or open it to the world, is enough, though the open order used before, he counteth the more perfect, and better, wherein he saith, that job was not a shamed to confess his faults before the world, much less Christian men should be abashed to open themselves to God, not meaning so by confession made to God, as though he discharged them of opening their sins in the close consistory of the priests judgement, which he in deed did not, but he meaneth, 
Magister qua●to sententiarum.  as the Master first answered, and other school men of great and exact judgement after him, that in steed of public confession, made in the face of the Church, secret opening to the priest (who occupieth there the seat of God, and therefore would never shame him a fore men) would serve.  
Marry the truth is, that the late liberty that his people was set in through the disordered demeanour of the foresaid Deacon, made this cunning shepherd and expert preacher, so to use his words, as they might win most of the worst, and be least offence to the weak. And therefore he speaketh so warily and indifferently, that sometimes he biddeth them confess to God, and yet with several numbering of every of their sins, & otherwhiles in the very same sermon, he saith, atque oportebat maximè apud homines ea dicere, and yet they should be opened to men, that so they might understand his meaning, and yet not be able to reprehend his words. Who were so weak, as I said, and so used to liberty, by the loo●ing of the law in Nectarius days, that S. Chrysostom had much a do to make them submit themselves, and their sins, to the pastors of their souls. Wherein, not only his great obtestations in the beginning of his sermon, but also his continual bearing on this string, that they should not be confounded nor abashed to utter their sins, proveth plainly, that his only purpose was, to bring them to confession and penance sacramental, done by the priests ministery. For there he chargeth them, that they did not weep nor lament, nor confess their sins, which he could not do rightly, if those things were only inwardly in cogitation and heart to be doen. For how could he know, that they did not make confession to man, as we now know that no heretic maketh confession, neither lamenteth, neither doth penance for his sins, because they have removed the way of God's Church, whereby such things had wont to be done, And by which Christ hath appointed it to be done: Otherwise they will say they confess themselves daily to God, and so did S. Chrysostom's flock, I warrantyon, but he counted that no sacramental confessing, except they did it to God by the priests ministry, which is the way of confession, which God hath appointed.  
But who so ever list see the most assured and undoubted meaning of this holy Father touching confession to a priest, whereon I stand the longer, because our adversaries would pick quarrels with God's Church upon certain particles of his sentence, let him read the second and third book of the dignity of prieshod, where he doth not only attribute more dignity to that order, than to any other creature under God, but also maketh the priests to be as well the judges as surgeons of our souls as to whom the searching, 
Lib. 2. de sacerdotio.  the cutting, the burning, the hard griping, the opening or the closing of every of our wounds, and sores of conscience doth aperteine. In all which cases he saith. Qui igitur phramacum ei morbo adhibere quis possit, cuius genus nequaquam intelligat? how should a man salve that sore, the nature and kind whereof he knoweth not? and to know it without confession of the party is not possible. 
Epist. 188  For the things within a man none knoweth, but the spirit, which is in man. And truly said the County Bonifacius to S. Augustine: Ipse sibi denegat curam, qui suam medico non publicat causam: He hindereth his own health, that will not utter his disease and the cause thereof to his Physician.  
And further if you will be assured of the said Chrysostons' mind, touching confession, read his exposition upon the words of the institution of this sacrament, 
super 20. joannis.  and of Christ's breathing the holy Ghost upon his Disciples, for their power to remit sins. Where he declareth, that these holy things committed to the priests charge, do properly appertain to God, by whose special gra● we obtain remission, even then, when the priest doth absolve us: where he also expresseth the very manner of the Church, in giving absolution, till this day, saying: that the priest doth but, as you would say, lend his voice, and his hand: Signifying, that the manner was then, at it is yet, to speak the words of absolution, and lay the hand upon the penitents head, in the sacrament of penance. So in sense saith S. Chrysostom.  
But to leave him, and fall to other of great antiquity and learning, whose judgements also will prove, not only for the truth of this doctrine, but also (which is much more) for the uniformity of this open Ceremony, which the Church of old used, and therefore in the like truth of things, yet keepeth: 
divinorum decret epist. cap de poeni ten.  Theodoritus therefore, a Greek author also, doth plainly insinuate not only the whole sacrament, but even this Ceremony of laying on hands in the act of absolution, Sunt medicabilia (saiht he) etiam quae post baptismum fiunt vulnera: medicabilia autem, non ut olim per solam fidem data remissione, sed per multas lachrymas, & fletus, et jeiunium, & orationem, & laborem facti peccati quantitate moderatum. Qui enim non si● affecti sunt, eos nec admittere quidem didicimus, nec divina sunt manu impertienda. Nolite inquit, dare sanctum canibus, nec margaritas porcis: The wounds  are made even after Baptism, be to be healed: marry they can not be remedied as before in Baptism by remission obtained by only faith, 
Remedies for sins ofter baptism.  but they must now be cured by tears and weeping, by fasting and praying, and by penance measured after the quantity and nature of the fault. For who so ever be not so qualified, we have not learned to receive them to grace, neither be the holy gifts to be bestowed wpon them, by our hand. Give not, saith he, holy things to dogs, nor precious stones to swine.  
Thus doth Theodoritus allude also to our manner yet used in the sacrament where remission is given by the priests word, & hand. For which cause S Augustine calleth this sacrament of reconciliation, sometimes, 
De baptis. contra dona tistas li. 8. Cap. 20.  Imposition of hand, as he doth other sacraments more also, where the priests by this external Ceremony of laying on of hands, use to give grace.  
But to go forward in our matter, 
Quaest. 288. regul contra.  S. basil a Greek writer also, doth evidenly show, both his meaning, & his Churches practise touching confession both often else, & namely where he saith, upon the occasion of a question moved touching the matter, thus: necessarium est, ut ijs fiat confessio peccatorum, quibus dispēsa●io mysteriorum Dei credita est. Name & hoc pacto qui olim inter sanctos poenitentiam egerunt, fecisse reperiuntur. It is necessary (saith he) that our confession should be made to them, to whom god hath credited the disposing, and bestowing of his holy mysteries. For so the Saints of old did penance, as we read. And he allegeth more, the penance was used, & special sorowfulness for sins with some kind of confession of sins in baptim: how much more than must we now use the same, where it is more required, & where Christ hath instituted a Sacrament to that end, to remit sins committed by relapse after Baptism.  

Mat. 3. & Mar, 1.  And in deed the custom of john the Baptist proveth that there was a kind of confession necessary, or at the least convenient before the institution of this Sacrament. For the evangelists do say: Baptizabantur ab eo in jordane, confi●entes peccata sua, men were baptized of him in jordan, and made confession of their sins. So that john may seem to have prepared the way to Christ's doctrine and Sacraments, not only by his baptism, but also by the using of the people to confess their faults: and yet it is not necessary that his usage of penance should be of like force, or should contain an exact confession of every sin, as the institution of Christ afterward did include, no more than this batism may be thought to be fully answerable either in manner of usage or force & efficacy, to the holy sacrament of Baptism by Christ instituted for the office of the new law And in an other place the said S. Basil treateth how young Nons and holy sacred Virgens should confess 
Questione 100  themselves. And in an other place he admonisheth all men to be circumspect in choice of their ghostly father, by whose sentence, sins ought with singular discretion to be judged or examined. Whereby it is most manifest, that confession to the priests was used, and counted necessary in his days.  
Nicephorus later than he, 
Niceph, cartophilax ad Theodos.  but a learned Greek writer, declareth also unto Theodosius a monk, that the power of binding and losing sins was committed to bishops, by our merciful Lord Christ jesus, in so much (saith he) that once all men came and confessed their secret sins to them, by whom they either received pardon, or were put back. But now through the increase of Christian people, and great tediousness of the work, they have committed this business much what to religious persons, such as he of tried conditions, for to be most profitable to others. Thus saith he in sense.  
These therefore & many other do testify for their Church, in what solemn use sacramental Confession hath ever been. wherein we have the less need to stand long, seeing the same History that our Adversaries do sometime allege, plainly reporteth, that not only in the Church of Constantinople, but also in the west Churches, 
Penitentiaries appointed to hear Confessions.  and namely at Rome, always since Novatus the Heretics false opinion touching penance rose, a virtuous Priest, sad, secret, and wise, was appointed to hear the sins of all men, and was called the Penitentiary then, as he and the like of that office be called yet. We call them Confessors, & of old in Grece, they were named Spiritual masters or Fathers, as we now term them in our Mother tongue, Ghostly Fathers also. Qui secundùm unius cuiusque culpam indicebant & mulctam. Who (saith Sozomenus) according to every man's fault, prescribed due penance. Which penance though it were often openly done by the confessors appointment: yet the sins were not known, for which the penance was prescribed. For the confession was secret or auricular, as we call it now, as is plain by the History: else the Priest of that office, should not have been charged with secrecy and silence, though the confession sometimes was also open, where the penitents devotion or desire so required, as it may be yet. For it is no matter for the substance of the Sacrament, whether it be public, or private. And it is the condescending to the people's weakness, that, that should be so secret generally, which often in old time hath been open. And yet I think no man was ever compelled by any precept of the Church, to confess in the public face of the Church, his sins that were committed secretly. 
Epist ad Episc. Piceni & Campaniae. See this place at large by and by following, hereafter  Though in Leo the great his days, there was a custom not allowable, that men were forced to give up a libel openly of all their sins. Which rigorous custom, the said holy Father afterward abrogated. Never the less the penance was of old often public, the form whereof appeareth in S. Ambrose, in Tertullian, who both have written several books De Poenitentia, 
Poenitentes.  in S. Augustine in sundry places, and in this present History of Sozomenus. And long after their days there were some that were called Poenitentes, Penitents: which were barred from the holy Communion, & the secrets & soon reign holy of the blessed mysteries of the Mass, so long as their prescribed penance endured, besides fasting, almose, & other like penalties enjoined. And especially in Lent time, there were of these devout public Penitents, as appeareth by diverse orders of the service in the Church, appointed & agreeing to them, who lightly were separated till the celebrating of Christ's supper & passion, in the holy days next before Easter. Whereof yet in most Churches there remaineth a small sign, by discipline given to the people with rods on the same days. But now these many years, the people's feebleness considered, there is no public Penance given nor received in the Sacrament, much less open Confession made of any secret crimes, the Church being well assured, that this Auricular Confession fully answereth Christ's institution, and agreeth also with the often practise of the Primitive Church herein, though the Heretics, and some of their faultours, as Beatus Rhenanus, 
B. Rhenanus.  or who else so ever wrote the Preface, that commonly is annexed to Tertullian, deny the same. And truly, seeing their wanton pleasure is, not to bear secret Confession, I dare sai, they can much less away with public Penance or Confession, which is a thousand times more burdenous.  
But now if you would confer with the Fathers of all ages and of every notable Church, touching this Confession to God's Priests, you may begin if you list, even at this day, and drive up both the truth of the doctrine, & the perpetual practice thereof, even to the Apostles time. 
Sess. 14. Cap. 5. de Confess. Ca 3. & ●.  In the late holy Council holden at Trent, both the doctrine is confirmed & declared with all gravity, and also the Adversaries of that Sacrament, and the misconstruers of Christ's words of remission, to pertain to preaching of the Gospel, and not to the very act of absolution, 
De Sacrament. Poeniten.  be by the consent of all Catholic states of the Christian world, accursed & excommunicated. It was at Florence also decreed in a most notable general assembly of both the Latin and Greek Church, that as well the whole Sacrament of Penance as that especial part which is called Confession, was of Christ's institution. In the great Council holden at Lateran, 
Can. 21. Omnis utriusque sexus.  there is so plain charge given to every Christian to confess his sins, either to his own ordinary Parochian, or to some other Priest, that hath by him, or otherwise authority and jurisdiction over the Penitent, that Protestants affirm, albeit very falsely, that Confession was first instituted in the said Council: and this was more than three hundredth years since. And four hundred years before that in a Provincial Council kept at Vormacia, 
Can. 7.  there is a Canon made concerning the qualities of the Priests, that are constituted to be Confessors & Penitentiaries, where it is commanded, that they be such, Qui possunt singulorum causas, originem quoque, & modum culparum sigillatim considerare & examinare, that can particularly try out and examine the causes of every offender, the manner and ground of their faults.  
Which decree is borrowed word for word almost, 
Can. 102.  out of the last Canon of Constantinople Council, called the sixth general, which was long before all the foresaid Synods. Their discourse is long upon the Priest's duty, which should si●te on confessions, whom they instruct by these words: Oportet, qui facultatem absoluendi et ligandi à Deo receperunt, peccati qualitatem speculentur, et peccatoris promptitudinem ad reversionem, ut sic medicamentum admoveant aegritudini aptum, ne si de peccato sine discrimine sta●uant, aberrent à salute aegrotantis Those that have received of our Lord, power to lose and bind, must try out the quality of every fault, and the readiness of the offender to return to virtue, that they may provide a medicine meet for the malady, lest if they should without distinct knowledge of their sin, give judgement, they should err in providing health for the sick person.  
By which Council ke●t in Constantinople, you may easily gather, that neither Confession was ever omitted by law, nor the common penitentiary long abrogated out of Constantinople Church. And when I name these decrees of so many general Counsels in diverse ages, I do not only call them generally to witness for my cause, which were enough, seeing every determination there, passeth as by the sentence of the holy Ghost and Christ's own judgement, of whose presence such holy assemblance is assured, but I appeal to every holy Bishop, 
What it is to allege a general Council.  Priest, and Prince of the world, that agreed to the same, and were there assembled, every of which was of more experience, learning, and virtue, or at the least of more humility, than all our adversaries alive. But now if you go to try other the learned writers of all times for the practice of this point: then our labour shallbe infinite, but our cause more strong, & our Adversaries sooner confounded. I need not for that practice, name the learned Schoolmen, of excellent capacity in deep mysteries, because they were so late, and because Heretics can not deny, but they are all undoubtedly against them, and every one for us, Thomas Aquinas is ours, Dionysius is ours, I mean the Carthusian. If any man doubt of S. Bernard, let him read the life of Malachi (whom he praiseth for bringing into ure the most profitable use of Confession, 
In vitam Malach.  in the rude parts of Ireland. S. Bede is proved before, 
Super 5. ca jacob.  not only to have allowed confession to the Priest, but to have expounded S. james words of Confession for the sacrament of Penance, and uttering our sins to God's Ministers. And he recordeth that in our Country of England, before his days, 
S. Bede showeth examples of Confession to a Priest, used in England. Cap. 25.  Confession was used to a Priest. Whereof, as also of Penance and satisfaction, there is an example or two in the fourth book of his Ecclesiastical History of our Church.  
Before him, S. Gregory, so well liketh and knoweth this practice of sacramental Confession, 
In Prasprali Gregorij.  that in his Pastoral, he prescribeth the Priests of God's Church, many ways how to seek out the diseases of their people's souls, and according to the variety of the same, to admit or put back, to pardon or to punish: 
De ●oen. dist. 6. Cap. de Sacer. S.  yea so plain he is in this matter, that he chargeth the Priest to be exceeding grievously punished, that in, any case shall utter the Penitentes confession, or any part thereof. Again far above these, holy Leo and Great amending the hard custom that in some places of Italy and Campania, 
Epist. 80.  was used, touching public confession of private sins, he saith: Reatus conscientiarum sufficiat solis sacerdotibus indicari, confession secreta. Quamuis enim plenitudo fidei videtur esse laudabilis, 
Vide eumdem ad Theodor. juli. ●orens.  qua propter Dei timorem apud homines erubescere non veretur: tamen quia non omnium huiusmodi sunt peccata, ut velint in poenitentiam ea publicari, removeatur tam improbabilis consuetudo, ne multi à poenitentiae remedijs arceantur, dum aut erubescunt, aut metuunt mimicis suis facta sua reserare, quibus possint legum constitutione percelli. Sufficit enim illa confessio, quae primùm Deo offertur, tunc etiam sacerdoti, qui pro debitis confitentium precator accedit. Tunc enim demum plures ad poenitentiam potuerunt provocari, si populi auribus non publicetur conscientia confitentis. It is enough, 
Mark the reasons of this holy Father for auricular confession.  that the gilt and offences of man's conscience, be opened to the Priests alone in secret Confession. For though the fervor of faith be very laudable, which is content for God's sake to be ashamed before man: yet because the sins of every man be not such, that the penitent would gladly utter openly, let so reprobable custom be abolished, lest many be held from the remedies of penance, whiles either they are ashamed, or fear to open their deeds to their enemies, by whom they might by order of law be punished. For that confession is sufficient, which is made first to God, and then to the Priest also, who will be an intercessor for the sins of them that confess. For than might more be provoked to penance, if the secret conscience of the confessed, be not published to the ears of the people. Thus saith S. Leo, a man of that time and credit, as our Adversaries would wish.  
Let them say now, that private confession began in Lateran Council, 
Confession used before Laterane Council, as well as the receiving of the B. Sacrament.  because that thing which ever was counted and used as necessary, was there decreed for the amending of the people's sloth, to be done every year once at the least, before they received the blessed Sacrament. As truly may they say, that the eucharist and receiving thereof, was begun in the same Council, and by the very same Canon. For as there is charge, that every man should be confessed: so there is commandment given, that every man shall receive once a year the blessed Sacrament.  
So little care they have, what they say, so that they say enough to beguile them, that can skill of nothing.  
But to hold on upward, holy Prosper giveth good evidence for his time, 
De vita contempt.  touching the practice of Confession, and needful recourse to Priests for the release of their sins. Sundry remedies he showeth for every sore of man's soul, & much he moveth all christians to confess their sins, advertising them of the danger thereof, if they keep them close, thus he saith: Illi, quorum peccata humanam notitiam latent, nec ab ipsis confessa, nec ab alijs publicata, si ea confiteri aut emendare noluerit, Deum quem habent testen, ipsum habituri sunt et ultorem. Et quid eye ꝓdest, humanum vitare judicium, cùm si in malo suo permanserint, ituri sunt in aeternum Deo retribuente supplicium? 
lib. 2. c. 7. Note well these words of Prosper.  That is to say, Those men, whose sins be secret, & be not confessed of themselves, nor published by other men, if they will not confess them or correct them, they shall have God their just revenger, whom they have now a record of their wickedness. And what are they the better to escape man's verdict, when, if they continued in wickedness, by the just judgement of God they shall go into everlasting punishment?  
And afterward in the same Chapter, which is exceeding much to be considered, he giveth all Priests careful admonition, that if any of them having committed deadly sin, do notwithstanding without confession & uttering of the same hold on his ministry of the B. Sacrament, because he would not in the sight of men be noted unworthy, that in this case he damneth himself before God, whose heavy indignation he can not avoid, whiles he is ashamed to utter his sins unto men. All this meaning hath S. Prosper, 
De visit. infirmorum lib. 2 cap. 4.  and his equal in age S. Augustine toucheth the disease of our days very sharply saying thus: There be some which think that it is enough for their salvation, if they confess their faults to god alone, to whom nothing is hid, and from whom no man's conscience is close. For they will not, or they be ashamed, or at the least they disdain to submit themselves to the Priests, whom God hath given power unto, to discern the clean from the unclean. But I would thou shouldest not beguile thyself by false persuasion, or some respect of shame that thou hast to confess unto the Priest, who is God's Vicar. For I tell thee, thou must under his judgement, whom God doth not disdain, to constitute his Vicegerent.  
But this Doctor made a whole work of penance, and the ways of recovery of Christian men's fall after Baptism by the priests judgement, and sacrament of Confession. Of which books if any man list doubt, yet let him be assured, that they be both ancient, catholic, learned, and agreeable to the doctrine of S. Augustine's days, who so ever made them. And our cause is so much more helped, because not only S. Augustine, who is plain in these matters, upon S. Matthewes Gospel, and else where, as is declared already, but also other of great antiquity, confirm the same, & plainly confound the pride of our days, in which men are not so much ashamed of their sins, as they be disdainful to confess their sins unto a poor Priest, though he justly occupy the very judgement seat of God.  
And S. Ambrose, 
Ambrose ex Paulino.  these men's ancient somewhat, did know this practice so well, and allow it, that he did sit in his own person on confession, as Paulinus doth record, whose behaviour in that divine office, 
S. Ambrose sat on Confessions himself.  that all Priests may perceive, and all the people note, I will report: Quotiescunque illi aliquis ob percipiendam poenitentiam lapsus suos confessus esset, ita flebat, ut illum flere compellerat. Causas autem criminum, quas illi confitebantur, nulli nisi Domino soli apud quem intercedebat, loquebatur, bonum relinquens exemplum posteris sacerdotibus, ut intercessores apud Deum sint, magis quam accusatores apud homines. That is to say: So often as any man came unto him to confess his faults and receive penance, he so wept, that he made the Penitent to weep also. But the faults themselves which they confessed, he uttered to no man but to God alone, to whom for their sins he made suit, leaning a blessed example to all Priests of the posterity, to account themselves rather as intercessors to God for sins, than accusers of men before the world for their sins. This saith Paulinus of S. Ambrose, whereby at once we see the judgement of them both for our matter.  
But go forward. S. Cyprians meaning is so plain for confession of sins, that he prescribeth the very thoughts of man that be sinful and damnable, to be uttered unto the Priests, praising them, that upon only intent and purpose of committing idolatry, hoc ipsum apud ●acerdotes Dei dolenter & simpliciter confitebantur did simply and sorrowfully make confession thereof to the priests of God. 
Sermon de lapsis.  And now that we are for the practice & proof hereof, at S. Cyprian, which is high in God's Church, we need not stay here, though we be far enough passed our adversaries account in such cases, that lay it down at Lateran Council, a whole thousand years short of those days. 
Tertul. de poenit.  I will not I much speak of Tertullian, whom S. Cyprian calleth Master, his whole book written of penance, doth make altogether for this sacrament, and for confession to be made to God's priests, which he calleth exomologesin, & prosternendi atque humiliandi hominis disciplinam: and amongst other things pertaining to that act of confession & penance which then was much more public & severe than it is now, he reckoneth this to be one, Presbiteris advolui, to be humyly laid at the priests foot, where he also resembleth a man that is loath to confess his inward faults, to him, that having a filthy botch in the secret parts of his body, had rather let it rot up the member, then for foolish shame fastness, utter the grief to his surgeant.  

Li. 3. periarchon.  But of all other Origen is most plain. In one place he saith thus: Qui non prius animae suae vitia, et peccatorum suorum cognoverit mala, et proprij oris confessione prodiderit, purgari atque absolui non poterit. He that knoweth not perfectly the sins of his own soul and the naughtiness of his offences, that he may utter them by the confession of his own mouth, he can not be cleansed nor absolved of his sin. 
super Leuit. howgill. 2.  And in an other place thus: there is after Baptism one painful way of remission of sins, Cum lavat peccator in lachrymis stratum suum & non erubescit sacerdoti Domini indicare & quaerere medicinam, sicut scriptum est, Iniquitatem meam pronunciab●, when the sinner watereth his couch with tears, and is not ashamed to utter all his sins to the priest of God, and to seek remedy as it is write: I will confess mine iniquity. S. Dionyse, also an Apostolic man, doth invincibly prove unto us, that confession to a priest, and the sacrament of penance was in use in his days, that is to say, in the Apostles time, 
Epist. ad Demophilum.  for he was S. Pavels' scholar. He checketh very earnestly one Demophilus a noughty Monk, 
Monks in S. Dionyse tyme.  that you may see Monks be old, when there was an evil one in S. Dionyse days, and yet there was an evil Apostle before there was an evil Monk, that you may see both orders be ancient, though, 
A poenintent thrust back from confession, and the priest reviled by a lewd Monk.  be they never so holy they can not be always void of evil. But this Demophilus I say, bore a great rebuke of Dionysius, that he usurped once a priests place & function, & that on a time he thrust back from the priest, & rebuked contemptuously a poor penitent that came to confession, and called the priest sitting on confession a wretch and a miser, that he durst take upon him to make a sinner a just man. Which words were very fit for Luther's mouth, an other religious man of like humour and honesty. So soon was confession hated of the wicked, and so speedily was it defended of the faithful, as of S. Dionisie, who here calleth the orders & divine acts of penance, the decrees and institutions of God.  
I can not stand upon every point, which grieveth me much, my matter is so passing fructfull, & one worthy witness is yet behind, 
Epist. ad fratrem Domini.  S. Clement (I mean him that S. Peter made his successor. Si fortè (saith he) in alicuius cor vel livor vel infidelitas, vel aliquod malum labenter erepserit, non erubescat, qui animae suae curam gerit, confiteri ei qui praeest, ut ab ipso per verbum & concilium salubre curetur, quò possit fide integra & bonis operibus, poenas eterni ignis ●uadere, et ad perpetuae vitae praemia pervenire If either envy, or infidelity, or any other grievous sore privily possess man's soul, let not him that hath any care of his salvation, be ashamed to confess it to him that is his Prelate, that through his word and counsel, he may be healed of his sins and that in true faith and good works he may escape hell, and attain to everlasting life T. hus S. Clement.   

The conclusion of this treatise, removing, the impediments of confession.  
THus far in despite of heresy and all her abbettors hath truth brought itself. By Christ power was given to the Apostles & priests, to remit sins: by Christ confession was instituted: by the Apostles it was commended unto all Christians: by their example all nations faithful afterward have used it: by general councils, which be of most sovereign authority, it hath been both confirmed and commanded: by all learned doctors liked & allowed: by all christian people frequented reverently, as the only refuge after their relapse. Therefore who so ever shall see this case so clear, and so consonant to all reason, to all learning, to all the practice of Christian people, to all the examples of antiquity, and to Christ's own institution, let him school his conscience as he thinketh good. For if upon consideration of this practice so approved by all means possible, he can not charge himself with obedience to the truth, and the exercise of that in his life and works, which he seeth to be most sure & certain, as well by the Church's usage, 
Never any earthly power could have established or begun any such burdenous thing as Confession is, had not the force of Christ's institution, driven the world thereunto.  as Gods own writing & will, more words will not weigh with him, nor the persuasion of man shall ever much move him to that, which the continual terror of conscience, always acknowledging that truth in mind, the practice whereof in outward fact he abhorreth, can not effectually force him unto. Hard it seemeth, I know, to the worldlings and to the weak, (and so hard, that never man could have brought it into the Church, much less to have continued it so long, if it had not proceeded from the precept of Christ's own mouth) to open the whole heart and mind to man. And it can not but be joined with some natural bashefullnesse, in this our frailty, to utter that to an other, which in itself, of what sort of sin so ever it be, is most filthy and loathsome. But knowing and feeling undoubtedly, that the continual close keeping thereof in the covert of our conscience, is much more great and grievous torment, and therewith conceiving Christ's ordinance to be such, that no consideration of our imbecility, nor contrary liking of our fantasy, may or aught to withdraw us from that thing, which for us all, is accounted most convenient, and necessary, let us never by our disobedient wills, strive against God's wisdom.  
If the burden therefore, of confession seem to any man intolerable, as in deed it is not, but very pleasant to all such as have tasted how sweet Christ is, let him ease it with earnest consideration, that it is exceeding commodious to break the pride of man's heart, & to make him know himself. And, if that any burden of shamefastness appear in the uttering of his sins, he may learn to take it gladly as some worthy pain for his offences, and some piece of recompense and satisfaction for the same. 
Shame is joined by God's ordinance to sin, for a punishment, and it was sustained of Christ himself amongst other pains for our sins.  It pleased God at the first fall of our fathers, to join shame and some confusion to sin, by which they were bashful at the voice of God, & of their own nakedness. Seeing that of his infinite wisdom, it pleased him to make it the first punishment for sin, and to lay it upon his own Sons most innocent person, in his contemptible death and manifold rebukes suffered for our sins and sakes, let us not disdain to bear some portion thereof in this sacrament of confession, for the release of our own sins. That very shamefastness so much abhorred and so much respected shall often preserve man from further offending, whereof he knoweth after, he must again so soon before God and his minister be rebuked.  
But what should we talk of so small a let, where the comfort of opening our sores and wounds to a man, that by nature is a like sinner, and by use of hearing man●e faults, can not much marvel at ours, and by office there is most secret, tender, and careful over us, 
The comfort of man's conscience had by confession  what should we talk of other impediments, where this comfortable motion is so great? What comfort can be more, than to have such a friend, who, for that I join with him, yea even my own soul to his, after the dearest manner and most secret sort, must needs be to me as a full stay in all doubts of conscience, a witness of my sorrowful heart, an intercessor for my sins, a surety before God for my amending, a minister in my reconciliation, and one that under Christ (as S. Clement also saith) shall both bear my sins upon himself, 
Clemens li. 2. consti. cap. 23.  and take charge of me to salvation? In which case me think surely, man is after a sort set in marvelous quietness, and almost discharged even of himself, & his own custody, whiles he giveth over his own advise & judgement, and wholly hangeth in earth upon him, whom God hath appointed to be his pastor, and governor of his soul. Therefore, good Reader, call upon Christ for increase of saith, and believe only this ordinance of God was of infinite wisdom and high providence provided for thy sake, and it can not be burdenous unto thee. Christ shall give thee courage and heart to withstand the contrary temptations, and so serve him, though thou forsake thyself. To us therefore confusion of face for our sinful life, and to him honour and glory everlasting.   
AMEN.   

THE SECOND part OF THE TREATISE, concerning the Pope's Pardons.  

The author by just causes was moved to believe the truth of this doctrine of Pardons, before he knew the meaning of them: and afterward found them to be of greater importance, than he took them before to be. The first Chapter.  
OF the high power of remission and pardoning of sins, given by Christ to his only spouse the Church, in the persons of her holy bishops and priests, as a thing annexed to the whole order, & to be exercised in the sacrament of penance, upon all men that be of their several jurisdictions, and humbly shall submit themselves by confession of their faults to their judgements, I have already spoken so much, as may suffice for the satisfying of the sober, and just reproof of the contentious. And now because, as well the course of my former matter, as the special need of these days driveth me thereunto, I will make further search and trial of the right of that challenge, 
The argument of the treatise following.  which as well the high Priest, as other principal Pastors and Bishops make, by the force of their prelacy and key of jurisdiction, over and above the power of orders, touching Pardons & Indulgencies. Whereof whiles I do entreat, the more attention & heed I require of thee (gentle Reader) because here all the lamentable Tragedy and toil of this time first did begin, and here have all those that perished in the late contradiction of Core principally fallen.  
And in no article of Christian faith ever more offence hath been received of all sorts almost even of the wise, then in this one of the Pope's pardons. And to be plain in the matter, 
Two causes moved the Author to thinks pardons good.  where sincerity is most required, two causes moved me to believe, like, and allow the said power of Pardons and indulgencies, long before I either knew the commodity of them, or had sought out the ground and meaning of them. First was the Church's authority, which I credited in all other articles long before I knew any of them, or could by reason or scripture maintain them. Whose judgement to follow by my Christian profession in all other points, and to forsake in this one of the Pope's Pardons, had been mere folly, and a sign of fantastical choice of things indifferent, which is the proper passion of heresy. Neither did I then know, that the Church of Ch●i●● had allowed such things, because I had read the determination of any general Counsels, or the Decrees of some chief governors of the said Church touching such Pardons, or because I had by histories and note of divers ages seen the practice of the faithful people herein, by which ways her meaning of doubtful things is most assuredly known, but only I deemed that the Church allowed them, and misliked the contrary, because such as bare the name of christian folk and catholic men did approve them, and sometimes lamented the lack of them. 
A good rule for, the unlearned.  And surely for an unlearned man, I count it the briefest rule in the world, to keep himself both in faith and conversation ever with that company, which by the general and common calling of the people, be named Catholics. For that name kept S. Augustin himself in the truth and true Church, 
Contra epistolam Manichaei quam vocant fundamenti cap. 4.  much more it may do the simple sort, who is not able to stand with an Heretic, that will challenge the Church to himself, by Sophistical reasons, from the Christians, that for lack of learning, can not answer him. Well, this company of Catholics brought me to know the Church, & my Creed caused me to believe the Church no less concerning the Pope's Pardons, than any other arcicle of our Christian profession, which though it were not of like weight, yet it was to me of like truth, and all in like unknown at the time.  
The second cause that moved me to reverence the power of pardoning in the high bishop, 
The second cause that moved the writer hereof to believe that pardons we● good.  and to like his Indulgencies, was the very persons of them which first reproved the same. In whom because I saw the world to note & wonder at other many most blasphemous & inexcusale heresies, I verily deemed (though I was then for my age almost ignorant of all things) that this opinion and impugnation of Pardons, could neither be of God nor of good motion, that first began in them, and begat such a number of most wicked and contentious opinions, as straight upon the costrolling of the Church's power herein did ensue, not only against Christ's officers in earth, but against his Saints in heaven, and against himself in the blessed Sacrament. This extreme & intolerable issue methought verily could have no holy entrance, & therefore, with the other named cause stayed me in the Church's faith, even then when I had no feeling nor sense in the meaning of these matters.  
But afterward, reading the history of the pitiful fall of our time, and there considering the finister intent and occasion of the first improufe of Pardons, & all the strange endeavours of Luther (whose name is cursed to all good men) who first in all man's memory, saving one wicleffe, who was condemned in Constance Council for the same, was so bold only upon contention and covetousness to condemn that, which himself in conscience knew to be true and lawful, I could not but much be confirmed in my faith thereby. And yet all this while though the matter of Pardons seemed to me to be more and more sound in itself, and as true as the Spirit of God is true, who was the author thereof in the Church: yet I did not then consider of it, as a thing of any great importance, but I conceived it to be a small matter subject to a certain juggling in reason, such as wicked men lightly make their close & crafty entrance by, to more mischief, and further attempts against the common faith of the Church. I could not then conceive, which I afterward so plainly, and now more and more by the better suruiewe of the cause do perceive, that in this one falsehood there was covertly contained the very pith of falsehood, and improufe of the greatest matters which life and faith do stand upon. Thou wouldst not think, I dare say, into what a sum & abridgement, 
The matter of pardons is of greater importance than it seemeth.  heresy hath by the devils devise and Luther's service drawn herself into. For by this one false conclusion, and for maintenance thereof, this man and his posterity have taken away all penance & satisfaction for sin, have spoiled the Church of her just and most necessary discipline, have controlled Gods own holy usage in correction of his children, have entered into his secrets of the next world, and there abandoned the place of his justice and judgement for sins that be remitted, but not enough to his wisdom and will corrected, have rob the holy Saints of all their merits, that is to say, Christ of his gifts and grace, whereby only they be so sovereign and satisfactory, have imbarred the body mystical of Christ, of the benefit which the whole & every member thereof should receive by the satisfaction & holy works of the common head, which is Christ, have broken the communion of Saints, & the sweet fellowship of all the holy members of God's Church, & the benefit which riseth from each to other, by mutual participation of their good works & deserts, & to be short, have by this one falsehood preached against pardons, done injury to Christ, to his Church, to his Saints, & to his Sacraments, & have myghtelie shaken the whole frame of Christian Religion and doctrine.  
I do not here riot in words to overrun my adversaries in talk, or to make more of the matter than it is: but assuredly without the destruction of all these so necessary articles of our faith, there can no man defend Luther's doctrine against Indulgences. 
How Luter fumbled at the first about disgracing of pardons  I know he fumbled at the beginning otherwise then his fellows and followers to disgrace the same, sometimes by holding the pardons to be lawful, but not profitable: other while, to be deceits, but yet invented for holy purposes, now by avouching they could not stand with God's justice, if they should remit any part of the appointed pain for sins, and else when that there was no pain for remitted sins at all, whereupon the indulgencies should not be needful, but vain and frivolous: with such other inconstant stammering, as lightly is common to them that seek to uphold falsehood against their own skill & consciences.  
But his followers, 
How far other protestants proceeded since.  as well of the Protestants as zwinglians and calvinists, to make the way of wickedness more easy & plain, have boldly denied all penance & temporal pain for sin remitted, whether it be by Christ's or the Churches enjoining, have taken away Purgatory, have bereaved Priesthood of all power, & the Church of all her treasure of Christ's copious & abundant redemption. Whereupon I can not otherwise judge, but the doctrine which else can not be refelled, but by the waste of so many undoubted articles, should stand exceeding fast, & be grounded most surely upon all these foresaid truths, without the destruction whereof it can not be of any force overturned.  
Therefore, lest any man by making smaller account of so little a branch of the Church's faith, than he should do, fall further unto the mistrusting of other many of known importance, I thought it good, to debate the question of judulgencies, which be now commonly called the Pope's Pardons, though not only he, but also other Prelates of Christendom have their several right, each one according to the measure of the Churches grant, and his jurisdiction therein. In which matter, because most men of smaller travail have erred, rather by misconstruing the case, and mistaking the state of the cause, them for any lack of sufficient proof of the matter after it were well understanded: I will study first, clearly to open the meaning of that, whereon we stand, and then to go through the whole question with as much light and brevity as I can: tempering myself, as much as I may, from all such subtlety, as the depth of so grounded a conclusion, and the learned disputations of Schoolmen might drive me unto. Wherein, I am content, rather to follow the desire & contentation of the Reader, then to satisfy my own appetite, which I feel in myself, to be somewhat more greedy of matter sometimes, then the common people, whom I study most to help, can well bear, and yet if they think it any vantage to know truth, and the necessary doctrine of their faith, they must learn to abide the orderly method, and cumpasse of the cause, and further I shall not charge them.   

For the true meaning of Pardons, and to remove some untrue surmises touching the same, it is declared that the Pope never took upon him by pardon to remit deadly sin, much less to give any man licence to sin. The second Chapter.  
FOR the understanding therefore of the term, 
Pardon, grace, or indulgence what they signify.  Pardon, or grace, or Indulgence, let it be considered, the properly they import not the remission of any deadly crime considered in themselves, and as separated from the sacrament of penance, nor yet signify any release of eternal damnation or everlasting punishment, which only always is remitted when the deadly sin, for which it was due, is forgiven. For there can no power in earth be so great, nor any man's jurisdiction so ample, that he may forgive mortal offences, since the institution of the Sacrament of penance, except he use the confession of the party with his contrition and sure intent never to commit the like again, yea and with purpose to satisfy the justice of God, by Christ's grace as he may, according to the enjoining of his judge therein. For God himself, because he is righteous and true, can not forgive any man his sins, either by this sacrament of penance, or otherwise, being of years & 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 confess his offences, if it be after relapse, and to suffer due correction therefore. 
Deadly sin af●er Baptism can not ordinarily be pardoned b●t b● the S●cra. of penance.  And seeing God can not pardon any man of his deadly sins, except he be thus qualified: much less may a mortal man, be he never so great in dignittie or calling in the Church, take upon him to forgive or pardon him that is guilty of deadly sin & damnation, without the confession & submission of the penitent, as is premised. All this truth hangeth orderly upon the necessity of the sacrament of penance, & Christ's ordinance therein, whereby he hath made deadly sins only remissible in the sacrament, by the confession of the party to a priest, who hath in his order received power to remit them, as is sufficiently proved in the former part of this treatise, & it is only, a priest whether he be of base state or of high dignity, that can lawfully lose man's sins, as by the key of his order as they term it, with sufficient jurisdiction over the penitent for the secret discussing of his conscience in this sacrament of confession.  
Upon which ground you may well perceive, 
Mark well.  that the Pope's remission and Pardon, being a public act of the key of his high jurisdiction & rule over the flock of Christ, & not an exercise of his judgement of his ghostly father, them can not the pope or any other power in earth, forgive him by any grace or indulgence, which taketh only place upon such as be already loosed from their mortal crimes.  
Then hereupon the Reader must learn, and diligently consider, that we attribute a great deal more power to any simple and base priest, in this base, and by force of the sacrament, than we do to the highest Pope or Patriarch in the world, out of the sacrament, working only by the right of his jurisdiction and governance of the people. The cause is, that the effect of remission of sins proceedeth from Christ more abundantly in the grace of sacraments, which be ministered by the priest, principally by his power of orders, 
Keys in the Church be of two sorts. Mat. 16. isaiah. 22. Apoc. 3. Key of Order.  them it doth by the high jurisdiction and key of government of any man with out the sacrament. I trust every man understandeth, that theridamas is in the Church a double Key (for so the doctors and schools follow Christ in that Metaphor, and himself the Prophets) the one of Order, which is the power annexed or given in the order to work any holy function, by ministering of sacraments, or other things to them belonging: as to consecrated the Sacrament of the Altar, to absolve in penance, & so forth in the rest, to work in every of them according to their institution.  
There is an other Key of regiment and rule of the Church or some principal portion thereof, 
Key of iurisdition.  which is called the Key or power of jurisdiction. Now by this power of regiment and rule, as no man can take upon him to consecrate, so no man out of the sacrament of penance, can take upon him to absolve any man of deadly sins and damnation due therefore. For though, some do think, that S. Paul did absolve the incestuous Corinthian both of his sin and damnation, with all temporal punishment due therefore after assured repentance of the party, out of the sacrament of penance: yet I can not agree in any case thereunto, because the sacrament of Confession hath ever been of necessity since Christ's institution thereof, & because the remission of sins is so proper a work unto God, that no creature could ever work the same absolutely without sacrament, saving only the humanity of Christ, to which the acts of Divinity, as being united to the Godhead, were communicated, upon which it is certain, that Christ our Saviour might remit sins absolutely out of all external sacraments, 
Christ might absolutely, without sacraments remit sins.  by his word and will only, which being the power of excellency, was, as Divines do think, communicated to no other creature, in what jurisdiction or pre-eminence so ever he should be placed. And in the act of absolution and remission of sins we must not in Christ our Saviour, put any such separation of his double natures, that we need to doubt, but remission of sins proceedeth jointly from that one excellent person being both God & man. Neither is it to be thought that S. Paul did pardon the foresaid Penitent any other ways then by the hands of the ministers & Priests of the Corinthian Church. For though the confession & penance of the party were public, as the sin itself was open, yet the usage of the Apostle, & open practice of the Corinthian Church towards him, was no less a sacrament then, than it is now being secret. Therefore I doubt not, but S. Paul spoke especially to the Priests of the Corinthians, when he willed them to confirm their charity towards the sinner, & to forgive him by their ministry, whom he thought in absence worthy to receive the grace & pardon at their hands, whereof we shall speak more hereafter in place convenient. We do not then exalt the Pope or Bishops in this case any thing so far as heresy seemeth, or the simplicity of many men conceiveth whereas they may well understand, that we give more authority to the most simple Priest alive in respect of his Order & because of the satrament by which he worketh, then to the Pope, or highest Potentate in the world, considering but only his jurisdiction. And therefore S. Peter himself, who received both the keys, as also other Apostles and Bishops, having as well the key or power of Orders, as the key of jurisdiction, & regiment of their subjects, may do the acts of both the keys, that is to say, may as well lawfully minister sacraments of all sorts, as also exercise jurisdiction upon their subjects in such things as we hereafter shall declare. But out of the sacraments only by the virtue of their jurisdiction, to absolve men of mortal sins, though they be subject unto them, they can not, nor as I think ever Pope or Prelate took upon him any such pre-eminence. And therefore let this be the first point of our consideration: that the Pope's Pardons or Indulgence which he giveth in respect of his jurisdiction, 
Pope's pardons without the Sacr. of confession forgive not deadly sins.  which also, as most men do think, he might give when he were once elected, before he were a priest or any other bishop in like case according to the compass of his regiment: let it be first noted, I say, that such pardons, how so ever they be given, out of the sacraments do not forgive sins that he deadly. And if any man thought before that the Pope might or did use to give such liebral grants or pardons, whereby without the sacrament of penance or confession any man might claim full remission of all his deadly sins, let him correct the misconstruing the matter in himself, & assuredly know, that it is not so thought of God's Church, nor so meant by the giver, nor so expressed in any pardon.  
Notwithstanding, the power of jurisdiction sometimes joineth with the sacrament of penance & the power of Orders: as when any Indulgence is given forth by the Pope, in which is expressed, that who so ever shall be partaker thereof, must confess himself, & be contrite for his sins past, & therewith receive the holy sacrament of the Altar, & such like, 
Sometimes a pardon joineth with the Sacrament of Confession.  by this pardon so joining with the sacrament of remission, or in a manner including the same, a full forgiveness is had of all sins & pain therefore, which in that case may be called, as it is, a plenary remission, or a pardon à poena & culpa, from both the fault, & the pain due therefore.  
There be also certain grievous crimes which every curate or priest Parochian can not remit, 
Of causes reserved.  because they be reserved to the audience of the higher pastors. For in the sacrament of Penance there is a power judiciary, & therefore can not be practised lawfully, but upon subject people, & causes not exempted from their judgement, & excepted from their audience. In which cases the persons of higher jurisdiction, to whom by right and law the cognition of those reserved sins belong, do sometimes upon occasion given, communicate their power to the said simple Priests, and do licence them to exercise their jurisdiction upon persons & causes not properly pertaining unto them: as when the Pope's Indulgence giveth the sinner leave to choose his Ghostly Father, and by him that he may be assoiled even from such sins as be reserved to the supreme power of the Church. In this matter also, the Indulgence joineth with the ordinary sacrament of penance, and the Minister receiveth jurisdiction by the Indulgence, to hear and assoil the Penitent of such sins, as before were not subject to his peculiar regiment: & therefore this is also called a pardon from sin, and the pain for sin, and a full remission.  
That thou be not deceived herein, understand, good Reader, that every Priest in his taking Orders, and by Christ's grant, hath full power to remit all sins, and all men of their sins that be penitent, & yet that this power can not be practised by the law of nature indifferently upon all, because this sacrament and none other is judicial, & therefore profitably can be extended no further, but to them that be of their subjection and regiment. Where so ever the priest consecrateth, it is effectual: whom so ever be baptizeth, he is lawfully Christianed: whom so ever the Bishop ordereth, he standeth truly ordered, & so forth, though they should not herein meddle in other men's cures, without special licence, 
No Bishop nor priest can absolve them which be not their subjects.  sufferance or necessity. But no man can assoil any person at all, that is not subject unto him, either ordinarily or otherwise, because it is an act of jurisdiction, & therefore, though his power of orders be in itself sufficient, yet by that only he can not absolve any man, but in necessity, except he have withal authority over the person, and in that case wherein the penitent requireth his sentence, which jurisdiction he may have, either ordinarily, as upon all those that be of his charge, or else extraordinarily by some special grant of the superior, as bishop or Pope, as we may see in the forms and course of Indulgencies divers times. And thus considering of the matter, you see that the Pope's Pardons, as they be only proper to the act of jurisdiction, separated from the power of priesthood, and sacramental confession, can not remit the sins themselves, neither damnation due for their reward, though, because licence cometh and proceedeth by them, to the inferior priests, to remit sins in all cases, they may be called, as I said, plenary and most liberal graces and grants to assoil man both from sin and the punishment that is due therefore.  

Venial sins may be remitted by pardons and many other ways without confession.  The Pope's Pardons also, may well reach so far, as to take away venial and daily infirmities, which be of their nature punishable, but by some temporal pain and correction, because they be remissible many ways out of the sacrament, both here in this life, and in the next. For the merits of Christ may be applied sufficiently to the offenders in such light manner of trespasses, without the especial grace of a sacrament: as by saying our lords prayer (saith S. Augustine) and by almose, and by the holy Sacrament of the Altar either received or devoutelie adored, by sacrifice now of the holy Mass, much more than in old time in the sacrifices of the law, and by the holy peace or blessings of Christ and his Apostles and bishops after them, and by their Pardons.  
Therefore to him that is free from grievous sins or pardoned of the same, all these things shall be commodious towards the remission of his lesser infirmities: but if he be in state of damnation, and out of God's favour, which grace must be procured only by the Sacraments of Baptism or Penance, he can not obtain any Pardon at the Pope's hands neither alive nor dead, nor none was ever meant unto him.   

That the Pope's pardons properly pertain to the remission of temporal pain due for mortal sins remitted before in the Sacrament of penance, whereupon the full meaning of pardons is opened. The Third Chapter.  
THE Pope's Holiness then, being disburdened by most just means from all causes of envy, rising upon the surmise or open slander, that he would forgive men's sins even before they were committed, as though he should grant forth a licence, for men to conmit notorious crimes, yea, being proved to be so far from that fact, that he taketh not upon him by his Pardons, so much as to release any mortal sin at all, & therefore, that he never arrogated so much unto himself in these matters, in respect of his jurisdiction only, as is must justly granted to the simplest priest alive, that is lawfully ordered: the case standing then before God and all the world so clear with him, let us see what he claimeth by his jurisdiction, and in what sense his Pardons do remit or release any thing to man, seeing in matters of mortal sin, otherwise then by joining with the Sacrament of Penance, he doth not intermeddle with remission at al.  
Truly, to be plain and brief, 
The true meaning of the Pope's Pardons.  they that be the governors of God's Church do challenge nothing else, nor mean nothing else by their Pardons, but the release and pardoning of such punishment as is often due after the sins be remitted in the sacrament of Confession, that is to say, they pardon the Penance enjoined by the ghostly Father, or that should have been enjoined by the rigour of their Canons, and by the law, according to the quantity of the sin confessed: And what less can they, being the appointed pastors of our souls and governors of the Church, what less can they challenge, then to forgive that punishment or some part thereof, which the laws did provide, whereof they were the makers or executors themselves, and consequently to remit such punishment as might ensue for the lack of fulfilling thereof? There is no temporal Prince, but he may by his Princely Prerogative pardon any several fault committed either against his own person, or the common wealth, that is to say, discharge the offender, of the pain, which by law he should suffer. And why should we think it strange, that those men, to whom by express words of Christ more pre-eminence is given for their jurisdiction spiritual, then to any Prince alive is given by law or nature for their civil Regiment, why should we think it strange, that they should pardon or release the pains and penalty appointed by the Ghostly Father, or prescribed by the law, or due to the sin itself by God's justice, if there were no law for the case, or order taken of the Church past?  
And that it is the temporal punishment only, which they mean to pardon by their Indulgencies, it may be evident both by that we have said before, and also by the words of course in most Indulgencies, in which lightly you see this clause: De poenit entijs iniunciis, we assoil them from their enjoined penance, or from the penance of so many days or years, as may be seen plainly in the holy Council of Lateran, and in the Decrees hoth of innocentius the third and fourth. The sin itself is not measurable by times and years, 
Can. 62. De peniten. & remission cap. quod au●em.  for it is a simple and indivisible act or affection of mind or man, as our schools speak in such matters, and therefore a man can not be assoiled from part of his sin, and bound in the other part, but he that forgiveth the guilt and fault of sin, which the Prophet calleth iniquitatem peccati, he releaseth no days nor years, 
Psal. 31.  but he forgiveth the very fault itself. Neither is there any eternal punishment, which can be eased by any number of days, were they never so many. Take you from an infinite & endless thing, how much you list, & it shall be eternal still.  
Then it is only temporal punishment, which before God and the world is limited by certain proportion of the wickedness committed, and of that satisfaction which Gods justice requireth at the hands of the party penitent, which can be released by days or years, 
Pardoning for days and years is only meant of the punishment for sins.  in part or in whole. And therefore the Popes or bishops Pardons only forgive temporal punishment enjoined, or at the least due for answer of God's righteousness to be enjoined. Wherein also the Magistrates of the Church have such care and consideration, that they remit not so much as any one day of enjoined penance or deserved punishment, but by recompense of the lack of man's satisfying, with some portion of Christ's abundant deserts applied by the use of their Keys, to the relief of such as do lack, and for their zeal and devotion, are not unworthy to receive benefit by the singular treasure of the common wealth to help them in their private need. But for this matter look for more toward the end of this Book.  
And now upon the foresaid declaration, let this be as it were agreed upon, and let the Adversaries well understand, this to be the meaning of the Catholic Church, that an Indulgence or pardon is nothing else but a remission in part or in whole of the bond of that punishment which is enyoned or deserved, 
What a pardon is.  after the mortal sins be remitted, God's justice being otherwise for the said sins recompensed by the common treasure of Christ and his Sanctes satisfaction, which is applied unto the parties use by the Keys of jurisdiction granted to such as Christ made the Stewards of his household, the disposers of his mysteries. For the Church of God and her Pastors, though they be merciful and inclined to remission, rather than rigour, yet they take not upon them, neither in the sacrament of Penance to remit sin and damnation, neither out of the sacrament to release any pain or part of punishment enjoined, without recompense thereof by Christ's copious redemption, and the communion of holy works, that is betwixt the head and members of this mystical body of Christ.  

Payn due for sin may remain, after the sin be forgiven.  Perchance some Protestant will here call us back, and require proof, that there should be any pain or temporal correction remaining for those persons which have their sins forgiven by God in the sacrament of Penance, or otherwise by the only faith of the party penitent, as he may perhaps surmise. If he list to be satisfied in this case, let him turn back and take a short view of the works of God since the beginning, and there consider well, whether God himself, hath not commonly visited his children received to mercy, with some correction answerable in respect of his justice to the grievousness of the crime forgiven.  
Who is so froward or so rude, but he may well discern betwixt the fault of our first Father, & the punishment of everlasting damnation deserved there by? His sin was one thing, his deserved punishment an other thing: his sin was disobedience, his punishment correspondent to that, was everlasting death. Yet when so ever one of these two is forgiven the other must needs be forgiven also, be cause he can neither be subject to damnation, whose sin, for which damnation was ordained, is forgiven, neither his fault be forgotten, whose everlasting perishing is provided, which is the reward of sin. But now, 
Cap. 10.  both these being at once through Christ remitted to Adam, as we read in the book of wisdom, who perceiveth not, that he was for all that long afterward subject to temporal death and many other miseries both of this life & the next, being only punishments appointed by God for the full satisfing even of those sins, which were forgiven him.  
Look at the Prophet David, 
2. Reg. 12  whether God corrected him not with temporal scourge, after he had expressly forgiven him by the warrant of the Prophet Nathan, his grievous sins. 
Exod. 32  Consider the case of all Gods elect people, how sharply they were visited for sin, 
Num. 12.  after it was in them pardoned. Mark whether Marie Moses his sister was not punished and separated seven days, as it were for penance after her brethren had procured her pardon at God's hands. Thus hath God of respect not only to mercy, but also partly to justice, so always pardoned, that he hath had consideration of judgement and righteousness. Now whom should the Church follow in remitting of sins, but him by whose power and warrant she doth remit sins?  
Seeing God than himself after he hath by his own means and absolute power pardoned manens faults, and discharged him of the sentence of death and damnation, hath yet enjoined penance, as when he said to Adam: In the swear of thy brows thou shalt provide for thy living: 
Gen. 3.  And to Ewe. Thou shalt in pain bring forth thy children: And to them both: that they should die the temporal death, though they might escape by his mercy everlasting misery: seeing this, we need not to doubt, but temporal punishment often remaineth after the sins be remitted, and that the Church of God doth unitate most conveniently the said mercy joined with justice, in all her most righteous practice of pardoning and punishing sin in Christ's behalf, by whose iurisdection she herein holdeth. But for the further proof of this matter. I have said much in the defence of Purgatory, and this question properly pertaineth to that place.   

That Christ gave by his express word authority to the pastors of God's Church, to bind and loose not only the sins themselves, but also that temporal pain or penance remaining after the sins be forgiven. The Fourth Chapter.  
BUT now for the great jurisdiction that God's Church hath in releasing the same punishment which remaineth after the ●a●●e be forgiven, it standeth, no doubt, upon that high commission which Christ received of this Father, and did communicate most amply to the Apostles, and by them to all bishops for ever. For the Father did not only honour Christ his Son according to his humanity with the power of priesthood, or with other sovereignty for the institution of Sacraments, or such like, but with all regiment of that body, whereof he is the head, as he is man. By which key of jurisdiction he corrected sinners with great Majesty, & pardoned them at his pleasure, not only of sin & everlasting pain, where the penitence of the party did so require, but also of such correction as the law had prescribed for sin, or God's justice had enjoined for the same.  

Math. 16. & 18.  And this jurisdiction and power of regiment he gave to Peter principally when he bestowed on him the Keys of heaven & upon the rest of the Apostles with him the power of binding & losing which is most principally & properly meant of enjoining penance or punishing by sharp discipline the sinners evil life, either before they forgive his sins, or afterward. For as the place of the xx. of S. john properly concerneth the power of pardoning, retaining or giving penance for satisfaction in the sacrament by the right of priesthood received in their orders, though it may somewhat concern the jurisdiction of the high Magistrates also: so the place of S. Matthew rather pertaineth to the chastisement of the wicked by open discipline as they have the regiment of all our affairs then it doth to the sacramental remission or satisfaction enjoined. 
Cap. 18. binding waht ut meaneth  For ligare there doth signify some bond of punishment, wherewith the party is tied & charged for his correction, & not only bond of sin, wherewith the Church bindeth no man, no more than God himself doth, but every man only bindeth himself in his own sins. And the Church or her ministers do properly then bind, when they punish by their jurisdiction the sins committed, not for the damnation of them that did fall, but for their correction & amendment. And the plain mention of excommunication, which there is expressed to be given to the Apostles for the chastisement of such as by more gentle admonition will not amend nor obey the Church, doth prove that to bind in that place, namely importeth power of punishment, to be executed on the offenders, which way of chastisement is an open exercise of discipline given to the Apostles, to be used at their discretions for the edifung of Christ's Church. Therefore as to bind there is as well an act of the proper power of jurisdiction, 
Losing what it signifieth.  as it is a function of priesthood, to be exercised in the sacrament of penance, so to loose solvere in the place, though it may signify to remit sins in way of sacramental Confession, yet it is more aptly correspondent to the word that went before, of binding, which was not sin, but the pain or punishment for sin whereby it must needs follow, that as to bind, doth signify to charge the penitent person with some temporal pain: so to lose must also mean, to dissolve the band, which before was laid on him for present correction.  
For this is a rule most certain, that all the bands which the Church layeth upon any offender be medicinable, if the party list so take them, and may be loosed by the same power of the Church, by which they were bound before. And therefore ever as mention is made in scripture, of binding, or which is all one, punishing of sins, there is also mention of the like power of losing: for Christ would not give power to the Church to bind or correct sins, but much more he would have the Church resemble himself being her head in mercy, and therefore gave her always power, to lose that kind of punishment, which she by her ministers had bound or enjoined before. For these two acts being answerable in conference and contrariety, must necessarily follow each other, and properly pertain to the like power and prerogative. Then the one being given to the Apostles even out of the sacrament of penance, the other must needs also by the like right be received. 
Lib. 1. de poenit. Cap. 2.   
S. Ambrose rebuketh much novatians, because they would have the Church enjoin penance, but they liked not that she should mercifully release the same against, nor the penitents sins neither. Dominus (saith he) parius soluendi esse voluit & ligandi, qui v●rumque pari conditione permisi● ergo, qui soluendi ius non habet, nec ligandi habet. Our Lord would have the right of losing and binding to be like: for equally he gave the power of both. Therefore who so ever hath not right to lose, he hath no power to bind. If any man than list follow the novatians, he may hold at his pleasure, that it pertaineth to the Church's jurisdiction to bind that, which the can not lose again, contrary to Christ's express grant made unto her, first in the person of Peter, and then in the right of all the Apostles, to whom when he had promised as well the keys of Order, as jurisdiction, he said unto them: what so ever you shall bind in earth, it shall be bound in heaven: and what so ever you lose in earth it shall be loosed in heaven: first giving them thereby authority to punish, & then to pardon. And therefore as the Sacrament of Penance, wherein sins be released or retained, was grounded upon the words of Christ spoken to the Apostles after his resurrection, whereof we talked so much in the former treatise, so the power of giving pardon or punishing out of the sacrament, by the virtue of their jurisdiction, as the Pope and other bishops now do, & always have done, is founded most fast upon this place of S. Matthew, spoken first and principally to S. Peter, 
Cap. 16. ●● Cap. 18.  and then to other Apostles universally.  
Now, if any list be assured by the doctors interpretation, that the words of our Saviour of binding and losing do directly give power to the pastors of his Church, to punish the offenders, and release their sentence of severity again, let them read. 
Ad Auxilium Epischop●●  S. Augustine's 75. Epistle, where they shall find much of this matter, & thus amogst other things: spirit alis poena, de qua scriptum est: Quae ligaveritis in terra erunt ligata & in coelo, ipsas animas obligat. The spiritual punishment, whereof Christ spoke when he said, what so ever you bind in earth it shall be bound in heaven doth fast bind the souls themselves. And S. Chrisostom disputing excellently upon these words of binding or losing, compareth the jurisdiction of Princes temporal unto the spiritual power herein, & maketh this to excel that, as far as heaven passeth the earth, & the soul in dignity surmounteth the body. If any king (saith Chrysostom) should give unto some subject such authority under him, 
Lib. 3. de sacerdot.  that whom so ever he would he might cast into prison, and again release him when he list, all men would account that subject most happy. But he that hath received, not of an earthly King, but of God himself a power that passeth that other, as far as heaven is from the earth, and the soul excelleth the body, I trow him every man must both wonder at, and highly reverence. Thus far said the Doctor acknowledging, that as some by princes grants may prison or pardon the bodies: so the priests may punish men's souls, & lose or pardon them again. For the proof whereof, he applieth fitly both the words of Christ spoken to S. Peter, & the like afterward to all the Apostles, concerning binding and losing.  
Again S. Cyprian & other holy bishops of Africa, 
Epist. 2. lib. 1.  which had enjoined long penance to certain that had fallen in time of persecution from their faith, for flattery or fear of the world, and had thought not to have given them any Indulgence, peace or pardon (for that then they called, dare pacem, which we now term, to give a pardon) till the hour of death came: Statueramus (say they) ut agerent diu plenam poenitentiam: we had verily determined, that they should have done out, all their full enjoined penance, but now upon other great respects we do agree to give peace or pardon to those, that have earnestly done some penance already, and lamented bitterly their former fall. But mark well here, by what authority they challenge this power, & what they do challenge. They challenge, pardy, power to give penance to the offenders, & they claim by right the release thereof. Again they clearly take upon them in consideration of the fault, to enjoin what they list, & how long they list, and upon like just respect by their wisdons, to pardon some piece of the same again, either after death, or else if good matter move them long before.  
But by what scripture do they claim such jurisdiction, that they may give discipline to offenders, even without the sacrament of penance, only by their jurisdiction & right of regiment, & then by their only letters to give them in absence peace & pardon of their enjoined penance again?  

By what scripture the bishops challenge jurisdiction.  S. Cyprian & all his honourable fellows shall answer you in the same place: for there they give a reason of that their proper right: Quia ipse permisit qui legem dedit, ut ligata in terris etiam in coelo ligata essent. Solui autem possent illic, qui hic prius in ecclesia soluerentur. that is to say, he doth permit us, who made this law, that what soever we bound in earth, should be bound in heaven, and those things should be loosed in heaven above, which the Church her beneath, releaseth before.  

what the pope forgiveth by pardons.  Let us therefore be bold also, to answer our Adversaries with the said holy fathers, if they ask us by what right the Pope or bishop doth give pardon, or what it is that he doth forgive by his pardon let us answer for them, & for our Mother the Church, that they pardon only the penance enjoined, or other pain due for grievous sins after they be remitted in the sacrament of penance. And that they may so do by good authority, we allege Christ's own words with the named holy Fathers: what so ever you bind in earth, it shall be bound in heaven, and if you lose in it earth before, it shall also be released in heaven. But upon this practice of God's Church I will charge them further hereafter.  
And now to make up this matter for the true meaning of the said text which we now prove to pertain to the establishing of the true title of giving pardons, I will recite the saying of S. Clement himself, in time the Apostles equal, expert in their regiment, & privy to all their doings. He lively expresseth the dignity of the chief pastors & power of their government, unto which he applieth the power of binding & losing in such sort as we have said But hear his own words, as Carolus Bovius hath translated them: 
Cap. 11. li. 2. de const.  O Episcope, stude munditie operum excellere, cognoscens locum tuum ac dignitatem, tanquam locum Dei obtinens, eò quòd praees omnibus Dominis, Sacerdotibus, Regibus, Principibus, patribus, filijs, magistris, atque subditis simul omnibus, sicque in ecclesia sede, cum sermonem facies, ut potestatem habens judicandi eos qui peccaverunt: quoniam vobis Episcopis dictum est: quodcunque ligaveritis super terram, erit ligatum in coelo, & quodcunque solueritis super terram erit solutum in coelo, ●udica igitur (o Episcope) cum potestate, tanquam Deus, sed poenitentes recipe. In English. O thou that art a bishop, study & endeavour to excel other in the beauty of good works, in respect of thy place and dignity: and consider thou sittest in Gods own room, being promoted above all Lords, priests, Kings, Princes, parents, children, masters & servants every one. 
The high state of Bishops.  Therefore so sit in the Church when thou dost speak, as one that hath power to judge all those that have sinned. For to you Bishops it was said: what so ever you bind in earth, it shall be bound in heaven, and what so ever you shall lose in earth, it shall be loosed in heaven. judge then (o Bishop) with power & majesty, as God, but yet have mercy on the penitent. Thus saith S. Clement. By whose words you may perceive, God's right to be in a manner conferred upon his ministers by the terms of binding and losing, not only given for the remitting or retaining sins in the sacrament of penance, but also, for the correcting or giving pardon by supreme jurisdiction out of the said Sacrament.  
Now then let Calvin, or his ancient Luter come forth, and deny all spiritual jurisdiction of holy Bishops couching temporal punishment, or release of pains appointed for sin: let them writhe the plain place both of binding and losing, to the preaching of the Gospel, as their fashion is, rather than they would grant this sovereignty to the Church of Christ: let them say, 
Marci. 1●.  that Christ, when he whipped out the unlawful occupiers of merchandise in the temple did nothing else but preach the Gospel: let them hold that this was a sermon, & not Turrian act of jurisdiction, 
Lucae 5.  when he said to divers thy sins be forgiven thee, or when he with power & terror gave to judas the sop, 
joan. 13.  by which it is thought, that he excommunicated him, & gave him up wholly to the devil, & separated him from the company of the Apostles & from his Church. For then the devil entered into him, & he went out, as the gospel saith.  
But (say master Luther) was this the power of preaching only, or an exercise of most high jurisdiction given him of his Father everlasting, as he uva the head of the Church? No, no, vain fellows, this is no preaching which you would have only to be the Church's property, that you might, being void of all other authority in God's Church, compare with his Apostles, in your prating, because your glory amongst the people standeth on your glaze tongues. Cores had a tikling tongue, and Moses' tongue was tied, yet God gave sentence on his servants side, & revenged the disobedience of the contrary. No, no, I tell you if all the bishops & priests of the Christian world were as rude & simple in their preaching, as you think your selves eloquent: yet their only jurisdiction and Majesty of their power assisted by Christ perpetually, by whom it was given them, shall bear you down, & your vain name of preaching the word. And God be thanked, beside the right of the cause there be in the Church many that are honourred with the gift of true preaching, to whom God giveth the word in deed with great & unspeakable force & increase of the truth, & daily decay of your vain shade of preaching. His name be blessed for ever, that hath given such a guard to his Church, that Hell gates, nor the eloquence neither of man nor Angel shall prevail against her.   

The Appstles and bishops have ever, besides the preaching of the Gospel, punished men's sins and practised judgement upon men's souls, both in binding and losing. The fifth Chapter.  
CHrist then having not only the preaching of that Gospel to punish & pardon by, but jurisdiction also to give discipline & to release the same, in that he was made the supreme governor of all Christian people, did communicate both these functions at once, and gave the Magistrates of the Church not only by preaching to threaten or exhort men to virtue, or promise them release of their sins by only faith, as men have now plained the way to heaven, but also by force of their regiment to give great penance, as we have proved, & great pardon again, as to their wisdoms, and for the Churches edifying may seem most convenient.  
Of this great power of Christ communicated to his Apostles, we have practise as well for punishing sinners, as pardoning them: For upon this sovereign jurisdiction it rose, that the Apostles mightily ministered justice upon offenders, as well by afflicting their bodies with enjoined long fasts and large almoses, as by excommunication and other means. Which thing who so ever well weigeth in the manifold examples of God's word, they shall not wonder, that the holy Bishops of Christ's Church may give a pardon of penance enjoined. For by this authority did S. Peter, who first received the keys of jurisdiction and power over the Church, 
Act. 5.  kill both Ananias and Saphira his wife, which is as great a bodily punishment for sin, as may be: By this authority did he excommunicate Simon the Sorcerer. By this power did S. Paul offer to revenge disobedience. 
1. Cor. 4.  By this did he threaten to come to the faithful with a rod of discipline: 
2. Tim. 1.  By this he prescribed to Timothy whom he consecrated bishop how he should hear accusations, & behave himself in rebuking sin, 
1. Tim. 2.  & correction of divers states. By this power did he mightily deliver up some to Satan & bodily vexation: By this power did he strike blind Elimas' the witch, 
Act. 13.  & released him at his pleasure again. By this power have holy bishops excommunicated mighty Emperors, suspended many from the sacraments, disgraded divers spiritual men from their functions, interdicted whole realms, & to be short, by this power hath the Church of God prescribed a due punishment for every deadly sin, justly respecting the grievousness thereof, & continuance therein. As we may see in the penitential book of Theodorus & Bede, the canons whereof be translated into the book of decrees, 
Vide decret. Ivo par 15.  which is the 15. entitled De penitent. & namely in the most ancient Council of Ancyre, which was holden well near xiii. C. years sithence, in the most pure time of Christian religion, when I trow our Aduersays dare not say, that the faith was corrupted. 
Cap. 1. & cap. 2.  There the Priests & Deacons the relented in persecution were suspended from the executing of their several functions. such as supped in the temples of Idols, 
Cap. 4.  & sacrificed to false gods were charged, beside abstaining from the sacraments, 
Cap. 15.  with three years penance. those that committed brutish sins & unnatural, 
Cap. 20.  should do xxv. years penance. for adultery seven. years penance: for women that destroyed their birth, 
Cap. 21.  x. years: for murderers seven. if it be not voluntary: if it he wilful, 
Cap. 22.  till that end of man's life: for superstitious soothsayers or dream readers, or sorcerers, 
Cap 23.  & witches v. years. Finally for rape, x. years were prescribed. The like were made for divers crimes in the Council of Nice. 
Cap. 24.  But it is enough that we know though the eternal pains deserved by deadly sins, be forgiven with the sins them selfs, that yet there remaineth for the satisfying of god's justice, some temporal scourge, to prevent which, the church enjoineth pain for faults remitted, that both God's mercy be followed in the remission of their sins, & his justice partly answered in punishment of the same. the which der of deserved pain, being not here fulfilled, or released it must in an other world be answered.  
And therefore s. Austin saith of the Churches usage in prescribing penance thus: 
Cap. 65. Enchir.  Sed neque de ipsis criminib. ꝙlibet magnis remittendis in S. Ecclia dei desperanda est mina, agentib. poenitentiam secundum modum sui cuiusque peccari: et ꝙa plerumque dolor alterius cordis occultus est alteri, rectè constituuntur ab ijs ꝙ Eccliae pnsunt tempora poenitentiae, ut fiat ent satis Ecclinae, in quae peccata remittuntur. Even for sins being never so grievous & great, we may not despair of god's mercy, nor of remission to be had in the Church: marry always presupposed that the offenders must do penance, according to the quantity & grievousness of their offences. And because often it chanceth, that the sorrow of man's heart, wherein much standeth, is unknown to other men, it is very reasonable that the Church should limit their penance by her governors, to be accomplished in certain times & appointed seasons, for the answer of the Churches right, in which only all sins be remitted, as out of her lap, none at all be forgiven, for any benefit to the party. So saith this doctor of public penance.  
And of secret satisfaction, which now is more used after confession, lest any man should fear, that that were not sufficient to satisfy for the remnant of debt due for mortal sins forgiven, thus faith the author of the book de ecclesias. dogm. set forth with S. Augustine's name: 
De ecclesiasticis dogmatibus. Cap. 53.  Sed & secreta satisfactione solui mortalia crimina non negamus: Neither we do deny, but mortal sins may be loosed by secret satisfaction.  
Fear not the word satisfaction, as though it derogated any thing to the redemption which is in Christ jesus. It is here & in many places of S Augustine's works most common, 
Satisfaction an usual word in the doctors.  and no less used of all catholic writers since Christ's time, who knew right well, that the fruits of Christian penance done in the virtue & force of God's grace, do apply Christ's satisfaction effectually to our benefit, and not remove the use thereof from us.  
But they have a faith so solitary now a days, that it will alone apprehend what ye list, and reach so far into Christ's justice, that her fautors shall have no need of christian works, or fruitful repentance.  
Now to this end have we said all this, that the faithful may understand perfectly, what the Pope may by right remit through his Pardon and Indulgence. 
Note well.  For look what the officers of God's Church may bind, that without all doubt may they upon good consideration release again. Therefore if they may enjoin penance for years and days, both openly out of the Sacrament, and also in private satisfaction after Confession, then may they release certain days and years of the same penance which was prescribed before. For losing and binding pertain by reason, law, and Christ's own grant, as to one act of jurisdiction, that the one being lawful, 
How the pardons for days and years do rise.  the other must needs so be also. If the Church be of right power and authority to prescribe penance of seven years, she hath the like right to remit upon just respect, either all those years, or some part of the same, especially having means otherwise, to supply the lack of satisfaction of God's justice in the party penitent.  
And therefore I join in argument and open reason with our Adversaries thus: To give pardon in most common and catholic sense of that word, is to release some part, or all the enjoined penance for sins remitted: But the Pope, because he is the principal governor of God's Church, may release any penance enjoined, upon just considerations: ergo, the Pope may lawfully give Pardons. The Minor, wherein the Adversaries may perchance give back, I prove thus: That which was bound by the Churches or Pope's authority, may be lawfully loosed by the same authority again, because Christ himself joined in his grant both these acts together, & they are proved to be proper to one iurisdction: But the Church by the Decrees of Bishops & Counsels hath appointed such penance & so many years of correction for sundry faults: therefore the same Bishops or such as be of the like authority, when they see occasion, may remit the penance of the said years or some part of it by limitation of days or seasons, as the state of the penitent requireth, or the time itself doth move them.  
And this argument shall be unmovable, except they reject with the Pope's Pardons all manner of discipline, as well of excommunication, as other lesser satisfactions, whereof we have already spoken, as in deed to maintain their falsehood they must needs do, as also they shall be enforced to reprove both the holy Council of Nice, all the holy Fathers, & the general practice of the Church, & with them the express scriptures in which the worthy fruits of penance, sharp disclpline, 
Math. 7. 1. Cor. 11. Heb. 13. Mat. 16.18 1. Tim. 1.  judging ourselves, obedience to our Prelates, binding & retaining of sins, excommunicating & delivering up to Satan, be so often commended. It must needs be a miserable doctrine of these Protestants which can not be upholden but by so shameful shifts, and when we drive them into such straits, in a matter where they think most may be said for themselves, and least for our defence, where shall they stand in our plain causes, in which almost our Adversaries confess us to have the vantage of Antiquity, and the pre-eminence of all the Counsels in the world? But surely, I think falsehood hath so little hold in all matters, that it standeth only upright whiles the contrary is not seen, or not understanded, which she seeketh ever by all means she may, to cover & keep close. For the night she loveth, and in darkness she delighteth. Do but open the true sense of any Article by them impugned, and it is more than half proved, and the enemies without argument, upon the sight of truth, in a manner discomfited. So it fareth with them in our present cause, which they have long toiled and troubled in the mist of their fantasies, and upon false interpretation disgraced amongst the simple sort that thing, which in this sense, as God's Church that hath the ruling of the matter, taketh it, is so sure and so clear in itself, that I think they shall never be able with honesty, to speak against any one parcel thereof.   

That there be diverse ways of temporal punishment remaining after sins be remitted, every of which ways may be in some cases released in part, or in whole, by the Pardons of Popes and Bishops. The sixth Chapter.  
ANd yet to give more light to the matter, & the greater overthrow to falsehood, let us drive the cause forward, and weigh with ourselves the whole state of things in this order. First that there be three ways of punishment of man's sins after they be released in the sacrament of Penance (besides the fruits of repentance which man chargeth himself withal, 
Of three sorts of punishments temporal.  & besides the punishment appointed for offences by the civil or temporal laws, whereof I now speak not, the first and the easiest, is that penance which is in secret confession enjoined by our Confessor, which is lightly (as these times be) much less than the nature of the offence, for which it was prescribed, requireth. Yet because it is taken obediently, & by our judges prescription, & in a sacrament, 
Small works by force of the Sacraments are very effectual.  in which God always worketh much more grace, than he doth by the self same things without the sacrament, & because the penitent is ready to take more if more had been prescribed: in all these respects, it standeth often, if it be any thing correspondent to the crimes for which it was enjoined, for a full satisfaction before God, when it is accomplished.  
The second way of punishment is appointed by the Canons generally, for such faults as be committed after Baptism, that is to say, by the laws of the Church, or Decrees of Bishops and chief Magistrates thereof, and is called Canonical Satisfaction. 
Canonical satisfaction.  Which is much more sharp & grievous than the other that in private penance is commonly given, & a great deal more answerable to God's justice & the grievousness of the crimes committed. And so the Canons were not only prescribed, as some judge not right of them, for open offences, to satisfy the Church & the offence of the people, but also even for secret sins, as we may perceive by S. Augustin, Tertullian, & other that have written of penance. And this way of prescribed satisfaction by the ancient decrees of Counsels, which lightly appointed seven years of penance for every deadly sin, was almost a rule for such as heard secret confessions to moderate their penance by, which they lightly gave to the penitentes even after the limitation of the said decrees & ancient Canons. Now to give so many years or days of penance, signifieth the injunction or prescription of fasts by certain days weakly throughout the said prefixed times, or continual fasting from most meats every day in all those years of penance, other than would suffice for sustaining of nature, as bread & water, & such like thin diet which man's body, in this fall of our strength and manners, could now scarce bear, and with this, continual mourning in outward behaviour of countenance, speech and apparel, and, which was the greatest of all, necessary abstinence from the holy Sacraments, till the said penance was accomplished. 
Penance appointed not only for cautel but for satisfaction  And this great penance was in the Primitive Church prescribed by the Canons, not only for cantele and provision for the like sins afterward to be committed (then when the Church had her punishment for sins, several from the pains appointed by the civil laws for the same) but also for the satisfying of God's justice for the penitentes sins, the burden whereof, then was counted (as in deed it is) so intolerable, that neither the Church spared to enjoin great satisfaction, nor the offenders refused to receive and accomplish the same with all humility.  
This therefore is the second way of punishment or prescription of penance for mortal sins remitted, or in way to be remitted, by the penance of the party. In which kind, you may account also the severe punishments which concern the soul most, although sometimes they are joined unto some corporal afflictions, as excommunication, suspension, degradation, and such like: for all these were usual in the beginning of Christian days for correction of sin.  
The third way of punishment of temporal sin, is by Gods own hand, as when he striketh some by sickness, or by temporal death, or by the pains of Purgatory, which is a place of temporal satisfaction and correction of the soul only in the next life. 
1. Cor. 11.  Thus was diverse of the Corinthians cast into infirmities, many stricken dead, and further also punished in the next world in the place of judgement there, not eternal but transitory, because they would not justly judge and correct themselves, And, which is much to be noted for our purpose, the Apostles also, had authority given them, to punish the offenders often by bodily vexation, and death sometimes, that they might thereby make true show and proof to all the world, 
The Apostles had authority to afflict the bodies of men for sinne●  that they and their successors had jurisdiction over the souls of men, whiles they made it evident by manifest signs wrought in the face of all the world even upon the bodies themselves, which are not so properly subject to the governors of the Church, as the souls of the faithful be, though their bodies to, for the soul's sake, be subject to the said power. And not withstanding the same miraculous force in correcting sinners did cease afterwards, yet the like power, ordinariely to be exercised by giving penance and separating from the sacraments remaineth in the Churches right still.  
And here we may not think, that the kill of diverse, as well by Gods own hand amongst the people of Israel in Moses' time, 
Exod. 32. Num. 11 14.16.  as of other that died of diseases, for punishment of their unworthy receiving the Sacrament in S. Paul's days, 
1. Cor. 11. Act. 5.  or the sleaing of Ananias & his wife by S. Peter's hand, & many more perhaps whereof there is no talk in the text, we may not deny, I say, 
Hier. in Comment. Ezechielis. cap. 10  that these were all killed either of God or of Christ's Apostles, to eternal damnation, but rather for their temporal correction, and the avoiding of God's judgements to come, especially where any of them did repent them of their fault, before their deserved death came upon them.  
Now by these three diverse ways of correction for sins remitted no doubt the Pardons of God's ministers must be limited and understanded, so that who so ever giveth a pardon lawfully, he must either discharge the Penitent of the punishment which his Ghostly Father enjoined him, or that the old laws of most holy Counsels charged the like offenders withal, 
What pain pardons do properly remit.  or that God himself enjoineth sometimes in this world, but especially in the next life, where God more exactly and properly punisheth both for sins remitted & not remitted. If the Pardon be large, it taketh away the whole pain, if it be otherwise, it determineth the number of days, and releaseth not all, but part of the penance only: that is to say, so many days or years, as in the Indulgence is mentioned. Whereof no man can now be ignorant, if he do but mark, that the penance which the Pope taketh upon him to remit, was also limited by years of fasting, praying, abstinence from the Sacraments, and such like: as if your Confessor had given you in penance, to fast every friday bread and drink only, for some notorious sins confessed unto him, then the Pardon for twenty days, would discharge you of so many days, from your said bond, as be named: and if it be a free and plenary Indulgence, it shall discharge you of the bond of all the days or years appointed, which you have not before the receipt of the said Pardon accomplished. And this is exceeding plain for the two first kinds of punishments, which we said were joined for satisfaction by the Church's laws, and by the Confessors prescription. For as they stood upon days and years, so the remission of the same must needs keep the like form. For which cause you shall often see expressed De Poenitentijs iniunctis, in the Indulgence.  
And that form of grant & remission was used always in God's Church. 
De Poen. iniunctis.  For S. Cyprian did remit a great piece somtims De poenitentijs iniunctis of the enjoined penance, when he gave peace to such as fell in time of persecution, long before they had fulfilled their prescribed penance: And so did S. Paul to the Corinthian that had committed incest. and so doth Nice Council prescribe to Bishops, that they should or might at the least, Humanius, 
Can. 11.  deal more gently with those that denied their faith in the persecution of Licinius, and that they might pardon them before, if they saw cause, though seven years penance was prescribed unto them. In which places that the Church now calleth a Pardon or Indulgence, 
How pardons were termed in the Primitive Church. 2. Cor. 2.  was termed sometimes, donare aliquid in persona Christi, to give or grant something to the offender in Christ's person and so called S. Paul 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 deal gently with sinners, or to show unto them humanity, and so doth Nicene and Ancyran Counsels term it: Licebit etiam Episcopo humanius circa aliquid cogitare, 
Can. 11. Cap. 5.  It shall be lawful for the Bishop to deal more courteously with them, saith the holy Council.  
Whereby we see this pardoning of enjoined penance, is an ancient usage and counted most holy of all the Church, whereof we make this assured ground and foundation of our Pardons, 
An assured argument for pardons.  and for the truth of them we make this argument. S. Paul did remit enjoined penance in Christ's person: S. Cyprian and all the bishops of Africa did remit penance enjoined: Nicene Council giveth licence to Bishops to remit penance prescribed by the law: Therefore the Pope by their example, & in the person of Christ may remit enjoined penance, and therefore may lawfully give a pardon. The pain prescribed by the law he may release, because he is the principal executor of the law: the penance appointed by the inferior priest in confession, he may likewise remit, because that, which is prescribed by thinferior may by good reason, be, upon considerations, altered by the superior, especially where the Magistrate hath good means to provide, that neither the Common Wealth suffer damage thereby, nor the party to whom it doth pertain to be loosed or bond in penance, receive any loss thereby. By like authority also doth a Pardon change sometimes a sharper & longer pain enjoined into some more gentle penance & more fit & needful works for the time and state then being, as his power, that is the chief governor may be exceeding beneficial to the world in such cases, which ever ought to be practised for edifying & never for destruction. For it is to be considered, that the high Pastor usually granteth no release of the debt of good works, or the bond of deserved punishment but by prescription of some other holy work to be accomplished before the party obtain the benefit of his remission. As when a penitent hath enjoined him to punish his body by continual fasting or long peregrination, or other exceeding much temporal pain according to the grievousness of his deserts, the freedom of a Pardon oftentimes turneth the said due pains enjoined in to some easier work of christian charity, yet being much more to glory of God, and beneficial to the Church, as the time standeth, than the other could be. 
Ita Vrbanus 2. in Synod. Claremont  As when the Turk or other enemies of Christianity, do invade any Christian Kingdom, it is more beneficial to put to our helping hand in the withstanding his cruelty, either by resisting him in our own persons, or contributing any piece of our goods towards the same, than any private Penance that may concern our persons. Therefore the governors of the Church, often, to move the people to such necessary devotion giveth them a release of all pain due for their sins, or at the least, of the bond of their enjoined penance, only upon respect of some small furtherance in such a good and godly purpose.  
The like they do also often, to set forward other works of charity, to the benefit of God's people, as for the relieving of Hospitals, of Churches, of high ways, and such like. Sometimes again, they extend their power, which Christ gave them, to edify his Church, and increase religion and devotion in the people, as when they give pardon for so many days to such as shall receive the blessed Sacrament, fast and pray, that heresy may cease in the Church, that the enemies of Christianity may not prevail, that Infidels jews and heretics may be converted, and Schismatics knit themselves obediently to the fellowship of Christ's fold. So doth the Pope for the increase of zealous devotion and advancing God's honour, give days of remission or full pardon, to such as shall usually have meditations of Christ's passion and death by certain holy prayers appointed, or by visiting places in which there be seen some lively steps, memories, and express tokens of Christ's miraculous works, or his Sanctes. Thus to help up the dullness of praying and serving God in our days, he giveth grace and pardon to such as shall frequent the Churches at the times of their dedication, or on certain principal Feasts, there either to be confessed and receive the holy Sacrament, or else to join in prayer and devotion with other the faithful people that thither at those days have principal recourse. Hereof we have example not only in the story of the institution of the solemn Feast of Corpus Christi, but also in the great general Council holden at Lateran. 
Can. 62.  For this cause also, & the like maintenance of holy prayer, by which the Church of God most standeth, hath he mercifully and with singular wisdom, given a pardon of certain days or years to such as should devoutly occupy such beads, books or prayers: in all which things orderly given and reverently received, I see not what can be reprehended, of any but such as are offended with all works and ways of mercy, charity, and devotion. The power and jurisdiction is proved lawful, the causes why he should exercise his authority herein be very urgent, and God's honour with the people's commodity exceeding well respected, all things here do edify, and nothing at all destroy, all things do stand by good reason, nothing can be reproved either with reason or good religion.   

That not only the penance enjoined in the sacrament, or otherwise by canonical correction, but also such pain as God himself provideth for sin, may be released by the Pope's Pardons, and that Purgatory pains may especially be prevented by the same remissions. The seventh Chapter.  
BUT now because some may by course of our matter, look that I should declare, whether the Pope's Pardons may release any whit of that pain, which God himself putteth the penitent unto, after his sins be forgiven: I must somewhat stand hereon, the cause is weighty, and much misliked of the Adversaries, and some other perchance to, that see not so far into the matter as they should do before they give any judgement thereof. That the governors of the Church, should remit Canonical correction, and privei satisfaction, with the bond of penance, either enjoined, or else which by the laws spiritual might be enjoined, many will confess. But that their power should reach to the remitting of that pain, which Gods hand hath laid upon the offender for temporal correction, that they understand not.  
Truly, for this they must be instructed, first, that the temporal punishment, which God taketh on sinners that be penitent, though it standeth by the law of nature, 
God punisheth us for sin the more because we punish not ourselves.  and was practised of God himself before any man's laws were made for punishment of sins, yet now it riseth principally, upon lack of punishing of ourselves, or the accomplishing of such penance, as the Church of God prescribeth. For if the Church punish her children's faults by sharp discipline, doubtless it satisficeth God's righteousness, and he will not punish bis in idipsum twice for one fault: 
Num. 1.  or if man earnestly and sufficiently judge himself, God hath promised by S. Paul, that he will not judge him also, that is to say, that he will not correct him with more heavy discipline of this life or the life to come, for that signifieth this word judicare, 
1. Cor. 11.  as the Apostle himself, doth interpret it. Then it followeth, that the bond of any temporal punishment to be inflicted by God himself, doth not now bind man otherwise, then for lack of necessary discipline to be taken in this life, and therefore that Purgatory bindeth no man, but in respect of satisfying God's justice, which was not answered here before, either by ourselves, or by the Church's correction, and enjoined penance.  
Consider secondly, that he that fully is discharged of the bond of satisfaction in this life, whether it be by just accomplishing of his due and deserved penance, or by remission of God's Church, and answering otherwise his lack therein, the same person must of necessity be also discharged of Purgatory, and all pain in this life which else God would have enjoined for sin, because this debt of Purgatory rose unto the penitent for the answer of God's justice, and lack of payment in this life, the which being discharged to the honour of God and the relief of the party, there remaineth no bond of pain to come. For debt is discharged properly either by remitting it freely, or by payment justly, and I speak rather of Purgatory, then of other pains enjoined by God in this life, 
Purgatory is never suffered but for satisfying for sin only, where other pains of this life may be for other causes.  because that is ever appointed to man, only as a recompense of God's justice, and as a due correction for sin remitted, when of all other pains in this world, whether it be sickness or death, no man can assuredly say, that this or that bodily punishment came upon any man as a correction for his sins only, or as a purgation of his life past. For sometimes such things follow the necessity of our corrupted nature, sometimes they be for our proof & exercise, and sometimes for other causes. But those kinds of punishments which God layeth upon man only for correction and satisfying for his sins, never fall upon him after he be either judged by his own tears, or the Churches sufficient satisfaction enjoined, or else upon reasonable causes remitted. The like afflictions may continue in any person, after the bond of them be removed, or may be given afterward: but for the satisfaction of his own sins, or any debt proceeding thereof they be not, because the debt is discharged, in so much, that I dare be bold to say, if any man were sick by God's appointment, for that cause only, to satisfy for his sins remitted before in the sacrament, that he should straight recover upon the discharge of the debt which he did owe to God for his justice, if that infirmity were for no other cause but that only, as it may be for many more, whereof no man can easily judge.  
And therefore, not only Christ himself, as I shall declare hereafter, but Aaron also healed in the old law the infirmities of thousands, which came upon them only for temporal punishment of sins.  
And in the sacrament of extreme unction, the Apostle S. james affirmeth, that our Lord shall upon the priests prayer lift up the penitent, or ease him of his sickness. Which may seem to be meant only or chief of that sickness, which cometh upon the party by God's hand as a punishment of those sins, which be remissible in the sacrament or such like means. 
lib. 3. de sacerdot.  As S. Chrysostom showeth also a passing power in the ministers of God's Church, saying, that they may keep man's soul from perishing, and may charge him with more easy pain even at his passing hence, besides that they may ease his bodily infirmity also, by their holy prayers in the act of extreme unction: in this sense speaketh he thereof.  
But, as I said, because no man can well judge, when man is afflicted only for temporal discipline or satisfaction, or when for other purposes to us unknown, the Church of God that useth high wisdom and moderation in all things, meddleth not directly in pardoning by her jurisdiction, any such bodyely afflictions as God chargeth man with all in this life, which may be to the forsaken as a beginning of their eternal damnation, (as S. Augustin saith) as well as a temporal correction, & therefore not effectually remissible in the Church. But the bond of Purgatory, that, I say, in the Church may be released, and is released, at every time that man worthily receiveth a full and plenary remission of all penance enjoined, and due to be enjoined by the law of the Church's decrees. I do not speak now, of the delivery of any person from the pains of purgatory, which already is actually there, or for the Church's power in releasing of their pains, 
It is another thing to release Purgatory pains, and to prevent purgatory.  after they be in the course of God's judgement for the same, I am not so far yet: but I speak of the discharge of the bond thereof, or some portion of the same, now before the party do pass hence, which is a great deal more proper to the Churches power, and more easy to be brought to pass, then when the penitents soul is already in judgement there, to which place, the Church's jurisdiction (as some suppose) doth not extend. If the simple understand me not, let him mark my meaning by an example: The pains of Hell can not, neither by God nor man ordinarily be helped or released, after man be in the same, but the debt of Hell which is due for every mortal sin, is discharged always at our repentance, in so much that the priest in the sacrament of Penance, with the sin ever remitteth the bond of Hell, and preventeth God's judgement in the same: So if Purgatory could not at all belong to the jurisdiction of the Church, nor no person therein, yet in the life of, the party some piece of the debt thereof or all may be released afore hand, whiles the party is in the power of the Church & her discipline. And so it must needs be at every time that the Church pardoneth the party of all satisfaction, or any portion thereof recompensing the same by application of Christ's satisfaction and his Sanictes. For the bond of Purgatory riseth, as I have said, upon some satisfaction and penance to be fulfilled or done in this life, the which being here either by our pains accomplished to the satisfying of God's righteousness, or otherwise pardoned, there is no debt or bond of purgatory at all, the which is so canceled by the Church our Mother, that it can not be required of God our Father.  
And this moved always the Church of God diligently to provide of her tender mercy toward her loving Children, that they should never depart out of this life in any det of penance, knowing well, that the residews not satisfied here, should be required at their hands afore God in the next life. And therefore though many years of penance were prescribed to all such as did notorious crimes, yet there was made ever lightly a proviso, that at the hour of their extremity. they should have peace and pardon, and the Church's blessing in the holy sacrament, and so departed free from bond of the Church's discipline, and as far as in her lay, might be also discharged of the temporal scourge in the next life, as no doubt they were, if there remained no other impediment in themselves. So doth Nice Council most mercifully provide, 
Can. 12. lib. 3. Epist. 17  and so doth Cyprian and other fathers of the primitive Church, that saw in their high wisdom, the temporal pain to come, much to hang on the party's satisfaction, and the bond of the Churches enjoined penance. And even at this day provision is also made, that no penance be given, but upon condition of his recovery, to any man that lieth at the extremity of death, lest he should departed hence, 
Epist. 180  Ligatus, bound, as S. Augustine termeth it: whereby the debt of his ejoined satisfaction, might be required in Purgatory. And nothing in the world proveth more the Church's doctrine of Purgatory and Pardons, then doth the continual concord and most agreeable practice of these holy acts of binding and losing justly used in her government.   

How the practice of pardons of these late hundredth years, differeth from the usage of the primitive Church, and in what sense such great numbers of years and days be remitted by the Pope's pardons. The eight Chapter.  
BUT here we must note some diversity in giving Pardons, & preventing Purgatory pains, betwixt the primitive Church of old, & ours of these latter hundredth years, which did most justly rise upon the alteration of men's manners and state of things. For in the primitive Church the enjoined penance was so large for every mortal crime, that it might seem very answerable to the nature of the fault. And doubtless it may not otherwise be thought, but the spirit of God did limitate satisfaction by the Canons, as agreeable in all points to the debt of sins forgiven, which God required for answer of his justice. And therefore when they gave a Pardon of the enjoined penance, there could be no great doubt, but the penitent being in zeal and devotion qualified thereunto, was therewith fully pardoned of Purgatory, & the bond of all pains to come in the next life.  
But now of days when penance and large satisfaction (our nature declining ever to the worse, and devotion continually decaying) is not enjoined according to the old Canons, and but a small sign thereof, remaining only in secret satisfaction, which is not of itself in this exceeding flow of sin any thing agreeable to the faults committed: in this case, to remit only the enjoined penance, were not enough commonly to prevent Purgatory pains, or to discharge the penitent of all satisfactory correction to come. Whereby the Ch●rch by instigation of God's spirit dealeth so much more mercifully now than before, because the people had never so much need, to hang on pardon, as when their sins be greatest, and their recompense least. Never the less, such is the frowardness of our time, that they had rather take away penance contemptuously, then have it released by the power of God lawfully. For the great infirmity of this world was this manifold remission used, & yet the meekness of the Church, which by the motion of God, she applieth herself unto for the distress of these days, and for the sinner's sake, is yet most of sinners now commonly contemned, & of very many, that have full great need thereof, as mere folly laughed at. Yet the Church for her children's relief bestoweth mercy still, and a great deal less it is to offend on that side, than the other, as no doubt the holy Ghost guiding her affares, she standeth upright on both sides.  
She seeing therefore, that the remission of the enjoined penance could not discharge us of the bond of transitory pain to come, & being sure that it is nolesse lawful to remit the pains due by the Canons, as enjoined effectually by the Canons, she giveth now pardons not only de iniunctis poenitentijs but also, de iniungendis: of such penance as by the nature of the fault before God, or by the decrees of councils should or had wont to be enjoined. For there is no man that hath in penance prescribed either of fasting or praying or such like a thousand or more years. And yet it is known, that many such pardons are, and have been given long. Neither could the debt of Purgatory wholly be discharged now, as it was of old by the pardons of the primitive Church, in which only there was remission of the penance appointed (because all penance thought needful was then appointed) except there were releasing also sometimes of all the penance, or a great piece of the penance that should by law and reason have been enjoined. 
How the great number of days or years be to be understand, in the form of Indulgences.   
And this is the Church's meaning, in giving so many days and years as be often times expressed in pardons, in titles of prayers, or use of certain sancrified creatures made holy by God's word and prayer. Of which, because we see not the original, and because by unlawful practice of Printers or writers, the grants of diverse bishops for multiplication of the years, may be joined togteher, against the meaning of the givers, there may be some forged, & not authentical, yet we will not stand in that point, because it is certain, that such be in deed granted divers times, by them that have lawful authority in the Church. The undoubted sense whereof, though every man may easily understand by the premises, yet fully to open the case which is now so common in most men's mouths and not well considered of many: 
☜  Look how many days or years a man may deserve to be punished in this life, if his sins were to the uttermost taxed, & the appointed penance of the Church fulfilled, so many years may the governors of the Church remit, and forgive by a Pardon. But many a man may, and God knoweth often times doth commit, so many grievous offences, continue so long in sin, live so wanton and so carelessly, in all manner of wickedness even to his life's end almost, that, being converted by Christ's grace, and so deparring hence in his favour, as it often through much mercy falleth, he must needs be in exceeding great debt for so long a life so evil spent. And, I think, if you call him to account for all his common & daily offences, 
This is over common a case in the world.  for all his days unthriftily wasted, for every of his idle words, for every of his vain thoughts, for so many occasions of good works omitted, which he ought have done, for often fellowship in other men's misdeeds besides his own, all this will rise to a great debt in a man's case that never required in all his time effectually, to have his debts forgiven him, and therefore he must needs stand much bound, even for his venial trespasses: which, though they deserve not of their nature damnation eternal, yet being not remitted, they bind man to transitory punishment, according to the number, time and weight of them.  
But now if you sit on the audit of the greater matters of this man's conscience, where every of his sins deserved by the Church's limitation, for correction only, after they be remitted, near hand seven years penance, and some many more, where he hath done nothing else all his evil and long time, but heaped sin upon sin, where infinite sacrilege boldly hath been committed, where his flesh was never satisfied of most unlawful lusts, where his mind was ever full of greedy gain, where his hands or heart were always imbrued with innocent blood, were no part of his mind or body, hath been free from what iniquity you can name: in all this corrupt case of many a man's life, 
De com● punc. rordis lib. 2.  where no good works (that I may may use S. Chrysostoms' words) are found, by which there may be any hope of release, where there is abundance of all sins without any satisfaction, in this lamentable state of a life so evil spent, how many years penance, (if it were possible for the party to live so long) were he, by the Church's judgement, 
Note well this case.  by the weight of his wickedness, or by Christ's justice, to be charged withal? Surely if his life were not only a thousand years (for so long almost did some of the old father's line) but if it were ten thousand years, he could not satisfy for so much temporal pain and debt of sins, as reason, law, and God's justice would and well might charge him withal, though the great debt of everlasting damnation, by Christ's grace, were mercifully remitted in the priests absolution at his confession before. Therefore, whether the party live or die, he is in debt for such penance, if rigour were showed, as so great sins deserved. And if he lived ten thousand years, he were bound in his life time, and in his body, to accomplish as he might the due penance for his deserts, & if he die straight upon his repentance, he is no less bound by suffering pain and punishment in the next world to fulfil the same. For God's justice loseth no right, because man loseth his life.  
Neither is it necessary for the due payment of that great debt of so many years, that the pain of purgatory should endure so long, or so many years, as had been necessary for the accomplishing of his penance in this life. For the might, the force, the hougenes, the excess, and the nature of the pain in the next world, is so fearful and so great, 
Super psal. 37.  as S. Augustine often noteth, that a great deal less time sufferance of the same, is answerable to much more in the world & this present life. For what comparation is there betwixt a days fasting here, and a days punishment in purgatory? better it were surely to suffer a hundred years such penance as the Church prescribeth in this mortal life, that hath in it much worldly ease, and comfort for the release of the enjoined pain, then to abide one day or week in so grievous a torment, as the holy Doctors and all the Church holdeth Purgatory to be.  
Therefore to forgive such a grievous sinner in the latter end of his life received to mercy, as we have now spoken of, a thousand or two thousand years of penance, is as much in effect and nature of the terms, as to remit and release him of so much punishment, or the debt and bond of so much punishment in Purgatory, as is proportional and correspondent to so many days or years of penance, as the penitent in this life was bound unto by the Canons of the Church, or the just enjoining of his Ghostly Father. 
Origen in Num li ● Hom. 11.  For the Pardons measure the matter, not by the limits of Purgatory, the bonds, borders, or way of limitation whereof, the Church knoweth not, but by the years and times of penance prescribed to sinners by the holy Canons, upon the bond whereof, Gods justice temporal in the next world, doth, as I have proved, much depend.  
To be short then and plain, to give a pardon of a thousand or two thousand years or more, if the grant goeth so, is as much to say, as to forgive so much punishment as might be answerable for so great penance, not fulfilled in this life. As if I were behind with the Church & indebted to God hard before my death of a hundredth days fasting, in which case. I can not recompense, if my bishop then, or the chief head of all the Ecclesiastical Hierachie do forgive me twenty of the said days, than my punishment shall be so much less in Purgatory, not by twenty days, I say, of Purgatory pains, but by so much as in force of satisfaction there, is answerable to twenty days fast here. So that, the Church measuring her mercies, by the years of penance deserved by the law in this life or else where, taketh effect not only in this life, where there can not be so many days in our short time, but especially in preventing Purgatory pains, where there may well be punishment answerable in a very short time, to all the days prescribed by the measures of the law, and discipline of our present days in the world.  
And yet I talk not now of taking or delivering any man out of Purgatory, so much sooner as so many days release doth import, when he is in it already, but I mean (as I often say for the simples sake) of him, that is yet alive, and in the Church's jurisdiction, and therefore may have by the Keys of the Church a pardon of his debts, either all, or part, to prevent the pains of Purgatory, or to discharge the debt thereof before that terrible day come, when it shall be actually required. And in this sense undoubtedly are the great number of years and days to be taken, which be exceeding necessary to procure mercy in these evil times, wherein we may behold the pitiful waaste of christian works every where, and little penance to be done no not of the better sort of Christian people. As for the other disobedient children, that every way laugh their Mother to scorn, whether she use severity of discipline, or lenity in remission, they have no part, neither of the Church's blessing, nor of the holy works of Sanites, nor of Gods own peace and pardon. Our Lord give them the grace of repentance, that they may have a taste, either of the Church's discipline, or of her mercy and levity.   

It is proved as well by sundry examples of the old Law, as by Christ's own often fact and his Apostles, that enjoined or deserved punishment may be released by the governors of the Church in their Pardons. The Ninth Chapter.  
SOme may here marvel perchance, that such power should be given to mortal men, as to remit such great portion of penance as by justice ought to be enjoined, or such a number of years as are oppointed for satisfaction and correction of former misdeeds, thereby to remove from the party, the heavy hand of God prepared for judgement, who, would not wonder much hereat, if they considered that the debt of hell pains and eternity of punishment, which incomparably exceedeth many thousand years, might by the priests office, and always is in the due execution of the sacrament of penance, fully removed from the party penitent. And where mercy putteth away deserved damnation, there may much less force of grace turn away the punishment of Purgatory, being but transitory, and equivalent only to the penance of a number of years prescribed. 
priesthood in the new law of more power to purchase mercy them in the old.  In which case, if the Church of God should have no pre-eminence now after the incarnation of Christ, since which time the ways of mercy towards mankind must needs be much enlarged, our state and government should be much inferior to the regiment and to the priesthood of the old law, which truly did in all things, but as a shadow and figure, resemble the Majesty of our Church's pre-eminence, especially there, where mercy and grace were to be showed, which came by Christ jesus.  
Behold then some step of this more excellent power given to our chief priests, 
Moses and Aaron procured mercy and pardon for the people.  in the persons of Moses and Aaron, who are noted in the book of Exodus and Numbers marvelously to have procured God's mercy, & sometimes by force of sacrifice, prayer, & singular zeal, to have released some great portion of the pains and punishment which God himself by his own mouth & determination had laid upon the people. With what marvelous confidence of his office, & pity of the afflicted sort, did one of them cry out unto God to hold his hand, and pardon the people, after they had deserved so great punishment for worshipping the golden Idol of the Calf in wilderness? Lord (saith Moses) this people hath committed an horrible sin, and they have erected golden Gods. Forgive them this sin, Lord, or else if thou wilt not, dash me out of thy book toe, which thou hast written.  
This governor and this priest, prayed not after a common sort for pardon of the people's punishment, but he claimeth it with confidence, & in a manner requireth it as by his jurisdiction & office. Such was the force of prayer & priesthood, before Christ's spiritual sovereignty was honoured in the world, otherwise then in a figure. And yet, God, in a manner, was at that point with them then, that he would pardon and punish at their pleasures. For when the sin was exceeding grievous, he maketh as it were means to Moses, that he should not stay him, nor his Anger, from punishing of the offenders: Let me alone Moses (saith our Lord) and suffer me to be angry. 
Ibid.   

Num. 12.  So when his sister Mary was punished by a leprosy for envying at her brother's auhority, he cried unto our Lord and said: Lord God heal her again of this disease, and of his mercy so he did, enjoining only unto her seven days separation. Aaron also procured pardon for the people by the like force of this prayer, and priesthood, when by sedition the people had highly offended God: 
Num. 16.  yea he did as it were limit & moderate Gods appointed punishment, that his wrath should extend no farther but to the destruction of a certain number. For when God said unto Moses and Aaron, depart you hence from amongst this people, for even now I will consume them. Upon which word straight the destruction began and grew very sore, a flame of fire pitifully consuming them. But Aaron out of hand with his incense, ran to that part where the plague of God's ire wasted most, and there censed up towards heaven, and earnestly requested for the people, and so placing him eue● just betwixt those that were slain, and the residue that were alive, the wrath and indignation of God ceased.  
But it were to long to make rehearsal of all such punishments as God hath afflicted his people withal for sin, and yet hath been either wholly put of, or much thereof abated by these priests even of the old law, when they had no warrant, promise, ne commission in sacrament or other wise, other to bind or loose as by jurisdiction, or any otherwise, but by their prayers: where ours of the new law and testament have expressly received a full power and commission concerning the same. Therefore now in the new law & in the days of grace where mercy and judgement be met together, 
Psal ●4.  truth and peace have joined, we shall find express examples of justice & judgement on the one side, & grace & mercy on the other, not only in the government of Popes and bishops, but in Christ's own regiment & his holy Apostles, from whom to our priests, all this power proceedeth.  
In them then, of whom heresy and falsehood do stand in awe, let us see whether any examples may be found of pardoning the pain due for sin. The seven devils possession of one woman's body, 
Lucae 7. & 8. Christ himself gave a pardon.  was no small punishment for sin: yet when it pleased Christ, he both forgave her the sin, & discharged her of that horrible punishment for the same: & she had a grand Pardon & a plenary Indulgence, because she loved much. Yea a woman that had committed adultery, 
joan. 8.  & therefore by the law subject to death, was pardoned by Christ, not only of her sin & damnation, but of the penalty which by God's law she was subject unto for the same sin, whereby he declared that he had full power, not only to remit sins, but also to give pardon for any temporal pain or punishment provided by law for sin. where are they, woman that do accuse thee, quoth Christ: Here is none here, said she, Lord. If none have condemned thee, saith Christ, them do not I condemn thee: go thy way therefore, and sin no more. And this is in the viii. of S. john's Gospel.  
Which example I allege the rather, because. S. Augustin noteth it as a strange power & jurisdiction, 
Epist. 54●  that should remit the punishment enjoined by the law itself for a public crime, where the person was taken with the manner: Yea he applieth it to Priests & bishops, & proveth, that it becometh them at the lest to make intercession to the temporal officers, by occasion, for the release of offenders, even there where they be subject unto the appointed punishment of the laws. Wherein, he saith, that though they can not by their authority command their release, yet that it behoveth the Civil Magistrates to release the pain, where they do make request. For which cause Macedonius a Magistrate had challenged S. Augustin, or rather asked him the question, why bishops did so much intermeddle in the temporal judgement for procuring pardon to offenders, in so much that they would not take it well, if they obtained not the remission of the party's punishment, for whom they made intercession. To whom S. Augustin answereth trimly and largely: where amongst other things he saith, Ipse Dominus intercessit, ne lapidaretur adultera, & eo modo nobis commendavit intercessionis officium. Our Lord himself made intercession for the woman taken in adultery, and by that fact commended unto us the office of intercession.  
And S. Augustin excommunicated County Bonifacius that he took from the Church an offender, 
Epist. 187  and put him to execution when he came to the Church for mercy and pardon. So prone hath God's Church ever been to remit the pain for sin deserved, not only where she had full authority to pardon at her pleasure, but even there where it could not otherwise be had, but by intercession to other men who had to do therewith.  
Again Christ delivered in the fift of S. john, one that had been feeble eight and thirty years long for a punishment of his sins, and that he might understand, that, that sickness came unto him for correction of his former offences, he said unto him after in the temple: Lo, now thou art made whole, look thou sin no more, lest a worse thing hap unto thee. Neither is it unlike, but the party had his sins remitted long before Christ healed him of his corporal infirmity, by the sacrifices of the law and by ordinary means of that time, through the faith in Christ jesus. Whereby you may perceive, that our high bishop Christ hath given pardon to many, not only of their sins and everlasting damnation, but also of the temporal pain and punishment, either prescribed by the law, or enjoined by Gods own appointment. Then we need not wonder, that the Church's officers holding by his right both the title to pardon and to punish, should be by his example so prove to mercy, which of the two is always most commended in spiritual regiment.  
Never the less we mean not, that the priest hath always such power as Christ had in removing of bodily sickness, not only because they know not when it is the deserved pain for sin, as he did, but also because, as S. Augustin saith, Remissio in Ecclesia magis fit propter futurum judicium: 
Enchir. Cap. 66.  Pardoning in the Church hath more respect to the judgement of the next world. He meaneth by the temporal judgement, and for that he allegeth out of S. Paul, that the judgement, which he willeth us to prevent by punishing ourselves, is the correction of such as God loveth, lest they be damned with the world, which can not signify the everlasting judgement. We mean not then, that the Pardons of the Ecclesiastical Magistrates should pertain always to the releasing of bodily pains duly deserved for sin, or for other causes appointed, because Christ so did not unto all, but unto some as it pleased his wisdom: but this we say, that as he of his mercy took away and released the sinners of certain temporal afflictions, as well appointed by the Law of Moses, as enjoined by Gods own hand, and so gave a pardon of that which both Moses and his own Father appointed: even so may the Apostles and their successors, pardon any man, that is worthy of that benefit, of some part or all such penance, as their own law prescribed, or the justice of God, upon the bond of their decrees, and the debt of the sinners, hath in the next life prepared. Although, as I have once noted before, not only the Apostles miraculously, but also Gods Priests daily do heal in the sacrament of extreme unction & prayers, not only sins, 
jacob. 5.  but the penitent of their sickness and infirmity, where the disease especially came of sin, as I suppose, or otherwise, when it is expedient to the party and glorious to God's name.  
But in S. Paul we have an invincible proof f the authority & jurisdiction of bishops and principal Pastors, 
jurisdiction exercised, by S. Paul.  touching as well the power of enjoined penance & satisfaction for sins committed, as the lawful power of pardoning the same which before was enjoined, & so in one fact of the Apostle a clear practice of binding & losing. He first bond him by excommunication that had so grievously offended, and to show what a terrible torment this kind of punishment is, and how much it is to be dread, he maketh it evident by a strange corporal vexation, that all Christian men might conceive the misery of those persons which be excommunicated hereafter, when the external sign & miraculous torment should cease in the Church. I will report the matter fully: There was amongst the Corinthians one of reputation, 
1. Cor. 5.  that kept unlawfully his father's wife, the which being known to their Apostle S. Paul, who then was absent from them, & being accounted of him, as in deed it was, an exceeding grievous fact and notorious, he gave in charge to the Church of Corinth, to take the person that had so offended, as excommunicated, that is to say, to be separated from the sacraments, the service, & the common fellowship of Saints. But see with what a majesty & might of operation, with what force of words and authority of his calling, with what a strange kind of punishment Christ's officer here correcteth the offender. Thus runneth his determinate sentence, on the offender, that all the world may take heed and wonder at the Church's authority, and contemn the vain voices of them that do restrain the power of God's ministers only to the preaching of the Gospel. 
The form of excommunication and binding. offenders used by S. Paul.  I being absent in body, but present in spirit, have already given judgement as well as if I were present, that the person, that hath thus wickedly wrought, should be delivered up to Satan in the virtue of our Lord Christ jesus, you there being gathered with my spirit in the name of our said Lord jesus, and all this for the vexation of his flesh, that his soul may be safe in the day of our Lord jesus Christ.  
This in effect, is the Apostles sentence on that Incestous person, whereby he was temporally tormented by the force of S. Paul's power of binding sinners, given by Christ, and exercised no otherwise, as you may see, but in Christ's virtue and holy name. Where it may be noted for a strange efficacy of man's word, that the devil himself should be thereby appointed to torment a sinner's body, not as he would but as far as the divine Magistrate shall limit him. Diabolus enim, quia ad hoc paratus est, ut aversoes a Deo accipiat in potestatem, audita sententia corripit eos: The devil (saith S. Ambrose) who is always ready to take them to his power, 
In 1. Cap. 1. ad Tim.  that are turned from God, straight as soon as he heareth the sentence pronounced upon sinners, he doth afflict and correct them. As it may also appear by our saviours words in the Gospel, 
Lucae 13.  of a womam that had spiritum infirmitatis, the spirit of infirmity, whom, that devil had xviij. years together fast bound in sickness for her sins, to whom also Christ gave a pardon by imposition of his holy hands. Where we may have an other example of his mercy, in losing the temporal band & punishment appointed for sin.  
But let us turn to S. Paul's patient, whom we left by the key of the Apostles jurisdiction so fast locked & bound for his wickedness, & let us consider, whether by the same jurisdiction, he may not receive pardon & be loosed, by which he was bound & punished before: Yea let us not doubt but it stood in Paul's pleasure, to pardon the man sooner or later, as he thought most convenient for the Churches edifying, & the parties profit, & therefore might have tied him for twenty years together either in Satan's bonds, or other enjoined penance, or contrary, if he had thought expedient, might have loosed him within one hour, & so have given him so many days of pardon as he list, & meant to recompense by Christ's satisfaction and the communion of Saints, in which, the lacks of certain may be supplied by the abundance of others. 
S. Paul gave pardon. 2. Cor. 2.  Thus then S. Paul meaning to pardon the penitent, giveth the Church of Corinth to understand his pleasure touching the said sinner, that there stood in the bands of penance, upon his former sentence. Let this rebuke and check given him of many, be enough. And now rather, it were expedient that you did forgive him and comfort him, lest perhaps he be drowned and overwhelmed with excessive sorrow. Therefore I pray you, renew and confirm your love towards him again: I move you in this matter to prove, whether you be obedient in all things. And where you pardon, there do I forgive also. In deed as for me, when I pardon, it is for your sakes, and in the person of Christ, that we be not circumvented of the devil, whose meaning (in such matters) I well understand.  
Thus you see did that Apostle punish, & thus did he remit again. Having the moderation of the Churches discipline in his hands so far as his jurisdiction did extend amongst Christ's people, whose obedience in all such matters he claimed, as you may perceive by his own words, not yet without great respect & consideration of the offenders case, & especial care of the Churches edifying. 
Cap. 65. Enchir.  For full truly S. Augustin said: In actione autem poenitentiae, ubi tale crimen commissum est, ut is qui commisit a Christi etiam corpore separetur, non tam consideranda est mensura temporis, quàm doloris: In the doing of penance where the sin is such that it deserveth excommunication, there is not so much respect to be had of the time, as of his sorowfulness that committed the fact.   

That the Church of God meaneth not to make all men partaker of her Pardons which would seem to be relieved thereby, but such only as be of fit disposition therefore, and how they ought to be qualified, that must be partakers thereof. The tenth Chapter.  
IT is here necessary therefore, that we should advertise all men, that the Popes & Bishops of holy Church, though they have not only by Christ's express word, but also by the warrant of the Apostles, 
Pardons are not all ways beneficial no more than the sacraments themselves.  and practise of their predecessors, authority to bind and loose, yet every of their Pardons or releasing of penance, not always to be beneficial to every one that shall claim benefit thereby, either in the world present, or the next. For the holy sacraments themselves do not at all times attain to that effect in man, for which they were instituted by Christ, through the unworthiness of the party that should receive them. Therefore to make the Pardons beneficial, as there must be good consideration and respect in the giver, so the receiver, must by especial love, zeal, and devotion be made fit and apt to be partaker of so singular a treasure.  
The giver of the Pardons because he is a man, may have sinister respect to the party's person, whom he seeketh to pleasure, either for kindred, for friendship, for fear, for riches, for honour, & such like: and they which required them, may for slothfullness because they list not do penance for their sins, or for delicateness, whiles they refuse to abstain from things that be pleasant, for recompense of their pleasures passed: in these and such other cases, some Popes may give by the abuse of their Keys and authority, or by error proceeding on false suggestion, a pardon, as the penitent may also receive in the face of man. But let them assure them selves that so be affected, that God himself, who can not be deluded, nor by sinister affection carried from just judgement, will not here confirm the sentence of his servant who was in this matter either himself to blame, without cause to bestow so precious a pearl of God's mercy, or else the party unfit, that required to be partaker of that grace, whereof afore God he is proved unworthy. Though the pre-eminence be never so great, yet as well the Key of order may err through the fault of one party in remitting sins in the sacrament, as the Key of jurisdiction may err, in pardoning the enjoined penance out of the sacrament. Therefore it is not good for any man to leave his prescribed penance undone, or to omit such necessary works of christianity, as whereby he shall rather be worthy to be partaker of a pardon.  
Christ our lord pardoned Mary Magdelen of many sins, & by all likelihod forgave her all the pain due for her grievous offences, both eternal & temporal. Marry she was wonderfully well framed and apt to receive such a singular benefit, 
Lucae 7.  for she loved exceeding much, and therefore much was forgiven her. She washed Christ's feet with her tears, and with the hear of her head she wiped them again. She honoured Christ's body with ointment of price towards his burial, with other such express tokens of passing love of our Lord, which did win her a pardon of so many sins. For of love it is written, Charitas operit multitudinem peccatorum, Charity covereth a number of faults. 
1. Petri. 4  And yet after all this large remission, if we believe histories of the Church, she ceased not all her life to do passing penance.  

Pardons dyscharg not men from doing good works  In deed if we speak exactly, a Pardon doth not so much remit to the penitent any good work either freely done, or charged unto us by others apointenent, as it doth release the bond or debt of penance: that where afore I was of necessity bond to satisfaction for penance of my sins, I may now after the debt be remitted, pay my penance freely, that I may not appear unworthy of other men's relief, 
Note well  whiles I refuse not to work also myself as a poor member in the whole mystical body of Christ, in the knot whereof his mercy cometh unto me. And if it then so fall out, that I by reason of sickness or short life, can not fulfil my penance, I shall then departing hence, be free by the grace of Christ, granted me in the Indulgence, and so be wholly free of such debt, as I else should have supplied by sufferance in Purgatory, in my soul.  
Let no man therefore, do less penance for any pardons sake, if his ability serve thereunto, which is never given to hinder the fruits of good works and repentance. But where there is before God and our consciences just cause, why we can not fulfil such necessary and requisite satisfaction, as is enjoined or deserved, there we may be in assured hope, that God will confirm the sentence of his servants. Otherwise, as S. Cyprian saith, if any man not thus qualified, seek deceitfully for a peace or pardon, he deceiveth him self and God's priest to, 
Lib. 1. Epist. 2. & lib. 4. Epist. 2.  who seeth the faces outwardly of the penitents, but the hearts of them God only beholdeth, & according to the behaviour of their minds and meanings shall judge them in the next world, and amend in their punishment the sentence of his priests.  
God's Church, though she be much inclined to mercy, yet she crieth not with the flatterers and false preachers of the world peace, where there is no peace. 
Enchir. Cap. 70.  And of our mother the Church it may well be verified that S. Augustine spoke of God himself in the like case. Nemini dedit laxamentum peccandi (saith he) quamuis miserando deleat iam facta peccata, si non satisfactio congrua negligatur. She hath given no man a freedom to sin, though by mercy, she remitteth sins already past, if competent satisfaction be not neglected. So that a Pardon can not well be beneficial to any man that neglecteth penance, or without all cause omitteth his duty in fulfilling the same, though it be exceeding commodious and profitable to him that lacketh time and space to satisfy, where of good will and devout intent he is ready thereunto.  
Therefore I would advertise all such, 
what is to be done of them that have received a pardon.  as have a Pardon or Indulgence upon just and true suggestion obtained, for release of their enjoined penance, or other deserved pain, and thereupon omit to do their said satisfaction, that they help the lack thereof otherwise, where their ability is the better. As if they can not through feebleness, or other notorious perceiving of harm thereby fast for satisfaction of their sins, them let them supply that by more liberal almose, & charitable relief of such as be in necessity. For that kind of charity Christ gave in charge to the pharisees, 
Lucae 11. Almose purgeth not mortal sins, but venial.  for the purging of their sins, which signifieth the recompense of the residue of their pain, and necessary cleansing of the remnants of their faults and filth after the remission of the same. For almose will not purge deadly sin, and the very iniquity thereof, as S. Augustin well noted in the place last out of him alleged. Of the pain temporal then, Christ said, give almose, and all is clear with you. But if you can not that way for lack and insufficiency, then be earnest in prayers, 
August. 1. Enchir  and continually cry out in the Pater noster, forgive us our debts, dimit nobis debita n●stra, and by that Orison not only venial sins, but also the temporal debt that remaineth for deadly crimes, after they be remitted and repent for, 
Spiritual exercises  be forgiven.  
In this case also, it is very good to help both by counsel and travail to turn the wicked sinners from their evil ways, and to call Heretics and Schismatics home to God's Church and Christ's faith. For of that work it is written, that it covereth a multitude of sins. Again to be daily and devour at the blessed sacrifice of the Mass, there with zeal & love to embrace with Marie Magdelene the holy body of our Saviour, 
Lucae 19  and often to receive the same with zacheus into our house and temple of our body, in the holy sacrament. This most excellent act of religion doth wonderfully diminish the deserved pain for sin, and maketh us fit to receive fructfully, the Pardons given by the Magistrates spiritual in the person of Christ.  
Or if this, in these dismal days, may not be had, yet learn at the least, as well to lament the lack of it, as to be sorrowful and contrite for thy sins: for earnest unfeigned tears proceeding of love & devotion have purchased many one a pardon. Peter wept bitterly, & loved heartily, & therefore he was restored to grace and mercy, & after Christ had punished, as in way of penance, his three denials, with a triple demand of his love, as though he had doubted of his heart towards him, as S. Hilary, S cyril, & other do interpreet it, 
Super joan. vlt.  he not only gave him a pardon of all that was past, but made him his substitute in earth and chief pastor of all his flock.  
If it stand thus therefore with the party penitent, than the Pope's Pardon shall undoubtedly be beneficial unto him, & otherwise either not at all, or else nothing so much as they seem to sound. For although it be an old saying, quòd, indulgentiae tantum valent, quantum sonant, that Indulgences be of as great force and valour, as the form of their words do import, yet that is not otherwise to be understand, than there, where there may seem just cause of grant to the givers, and not evil disposition in the receivers. 
Adrianus.  For as Adrianus that once was Pope himself reasoneth: If the Magistrates of the Church may not without just cause give dispensation concerning vows oaths, fasts, marriages, or such like, nor dispose the temporal treasures of the Church, without reasonable cause: then may not surely the bishops be lavyshe of the treasure of God's House, which is much more precious, whereof there can be no man partaker, that is an unprofable member of the body.  
Never the less the causes of giving indulgences may be more or less reasonable, according to the state and variety of things, which to the wisdom of God's Vicar in earth is best seen, whom Christ so ruleth in that case, that he may be most beneficial to his holy household, in so much, that it is not to be doubted, but in these days and in this great contempt of devout and religious exercises, the moving only of the people, to prayer to holy peregrinations, to the obedience of the Church, may be a sufficient cause, why there should be to prayers said upon books or beads sanctified creatures, for such purpose annexed great remission. 
The things that heretics do hat, must most be reverenced.  For look what things be most condemned of Heretics, those things must Christian men be induced to reverence with most singular zeal & religion. Neither can there be any thing in the world so necessary for us christian men of these times that be so void of good works, as by devotion & entire zeal to join with our elders, that in the holy communion of Sanctes, we may be partakers of their virtuous deeds. 
The end of the Pope's pardons.  And that is the very end of all the Pope's Pardons, to make us in our lack of satisfaction for our sins, fellows and coparteners of the abundance that was in Christ first, and then by him in our holy brethren departed before us.  
Upon all which it is very plain, that every man can not beneficially receive the fruit of a Pardon, this at least being requisite in every man, that listeth to attain benefit thereby, that he be in state of grace, and in earnest intent to continue in the knot of Christ his Church, 
Thus he must needs be qualified that will take benefit by a pardon.  with love and liking of the holy works of his christian brethren, and accomplishing at least, that small work, which commonly now is joined to the Pardon, for increase of christian devotion. The continuance of which devotion, that more and more decayeth, maketh the Pardons to be more common at this day and of late years, than they were in the primitive Church, when most men in the springe of christian religion and feruoure of faith, sought to satisfy exactly the debt of the penance, or else, which was a common case them, recompensed it by Martyrdom, though S. Gregori the first of that name more than nine hundred year since, 
Vide cronica Pandalio. Lutherani.  in the ordering of the stations at Rome, is known to have given pardons for years or days, in like form as now is used. And clear it is, that the thing itself being found lawful, and no Protestant alive can ever be able to show me the first user thereof, much less that it was ever controlled by any man that ever was counted Catholic, it may be measured according to the necessity of the time, and so, as the Church may be most edified.  
And thanks be given to God, the effect of the love of Indulgences, and the contrary issue of the contempt thereof, do well prove the Churches good meaning therein. For if you view both parties well, you shall perceive more profitable devotion, more christian charity, more furtherance of common wealths causes, in that side that feareth pains for their sins, with the Prophet David, even after they be remitted, and therefore seek for all means most humbly by man's ministery to receive mercy, in one year you shall see in these devout persons more fruits of repentance, then in a whole old man's life can be found in all the other side, that contemptuously disdain or scornfully deride the most profitable usage both of penance, and Pardons in God's Church. Therefore in so great proof of the benefit that proceedeth from this kind of remissions (for so Alexander the third above four hundredth years since termed Pardons used then to be given in Dedication of Churches) and upon most assured grounds, 
Vide tit. de poeniten. & remis.  that it well agreeth both with God's word, and practise of the primitive Church, and never condemned of any, but of such as be themselves worthily condemned of other great heresies and errors, the Magistrates will show mercy still in Christ's behalf, and all the holy bishops succeeding lawfully the Apostles of Christ, will give peace and benediction to such as humbly ask it at their hands, 
Math. 10.  and if the parties be worthy, their peace by Christ's promise shall rest upon them: if they either contemn it, or be unworthy of it, than no harm done, it will return to the givers again.  
truly, that holy peace which Christ gave to the Apostles at his coming in to them, at his departure from them, 
●oan. 20.  and else as he entered upon any holy action, signified nothing else but an agreement and peace of man's soul with God, and did no doubt purge them from their daily infirmities, which we call Venial sins, and the bond of all pain, as it may be thought, due for the same, that in the presence of God's majesty, sin might cease, & the parties appear clean afore his face, that had no spot of sin in himself at all, as by the said peace yet given to the worthy receivers by holy Bishop's ministery, 
Bishop's blessings.  some l●ke effect doth surely ensue. I use this term of peace, when I speak of pardons, not because they are precisely meant in that action of gening peace, common to Christ & his Apostles, but because I see the old Fathers lightly call that peace, which we now call Pardoning: 
Math. 10  & perchance they did allude to that which Christ willed his Disciples to bestow on every ho●shold for a kind of blessing. Which no doubt was some great benefit, & so gr●at, that our Master signified unto them, that many should be unworthy of it, & that the fruit thereof, should redunde to themselves. Which caused both Bishops of old (for S. Augustin maketh mention thereof) to give their blessings, 
De Civi. Dei li. 22 Cap. 8.  and every man humbly to require the same on their knees, whereby surely some spiritual grace was received, and remission either of Venial trespasses, or pain due unto former sins, given. Let apish Camites here mock and mow at their Mother, as they customably do, whiles the obedient children, the discrete and devout of God's Church think it an high point of wisdom, only to consider the marvelous direction of our forefathers ways, in the doctrine of discipline, and awe of God's religion.   

That the Bishops being the highest ministers of God's Church, and namely the Pope as the principal of the rest, may only lawfuly give Pardons, and in what sense the souls departed may be relieved by the same. The eleventh Chapter.  
OF the necessary disposition of them that should effectually receive benefit by the Pardons of the Church and of the right intent of them that should give the same, we have already sufficiently spoken. And now perchance some may think it necessary, that it should be opened briefly, in whom this authority of releasing the pains enjoined for sin, doth principally consist. Whereof I shall with better will bestow a few words, because we shall have occasion thereby to open the common sense of a whole Council both learned and godly, touching the matter of Pardons, in the judgement whereof, assuredly proceeding from the Holy Ghost, we may with safety take our rest.  
Of the lawful minister therefore of these remissions, 
Who be the lawful ministers in giving pardons.  the scripture in precise terms prescribeth nothing, though the power of binding and losing, whereupon the matter standeth, is proved properly to be an act of the Key, namely of jurisdiction and external regiment, which agreeth not to the simple priests, having no further jurisdiction, but in the secret court of man's conscience. Whereupon, as also by the usage of all ages, and by the prescription of the law, it is proved, that Bishops only or such as have their authority for the execution of their office, may lawfully give remission of satisfactions appointed for sins remitted. Neither were it convenient, that the release of deserved penance should be had of every inferior priest, lest the discipline of the Church should so become contemptible, the release thereof being made common to so many. And it is the high providence of God, that the way to remit deadly sins, which is of necessity to our salvation, should be near us in every place, and by the common ministers of the Church at all times to be obtained, 
Why the inferior priests cannot give pardons.  where the remission of the Church's discipline being often more necessary to be fulfilled, and never or very seldom necessary to be wholly released, should not be so easily obtained, but hardly had at the hands of a few, and them of excellent authority and reverence, in God's Church.  
And not only that, but also the nature of the act of pardoning, doth wholly challenge this function to the higher Magistrates of Christ's Common Wealth. For it standeth not only upon the remission of debt, but also upon recompense or repaying again the bond thereof, by the common treasure of the whole houfhold of the faithful, which can not be by reason dispensed and bestowed upon any man that lacked, by any, but such as are principal stewards and rulers of some whole portion of the said family, as Bishops lawfully succeeding the Apostles are known in this case to have received the Keys of Christ's kingdom, and the dispensing of his holy mysteries, and therefore may justly dispose the treasure of Christ and his Saints satisfactions to the benefit of the faithful, in whose large cures, it can not otherwise be thought, but there be the merits of divers holy and blessed men laid up in store before God, for the relief of their brethren, which may be disposed at the Bishop's wisdom, to such namely as be of his own charge and regiment. But of particular parishes, it can not be certain, that there should always be some sufficiency of abundant satisfactions, to remain without decay, for the continual bestowing upon some of the said small circuit, and that is it, which the school divins say, in particulari ecclesia merita non sunt indeficientia: merits of Sanctes be not unspendable in particular Churches.  
But the communion of Sanctes being the general benefit of the whole common wealth of Christ's Church, continueth for ever by the abundance of many holy works which may satisfy for other men's sins, according to the disposition of such as be the governors and guides of our souls, that the overplus and abundance of one sort, may ever relieve the lacks of an other sort, as S. Paul speaketh in the like matter.  
And yet the Bishops themselves have not in this case so full power and prerogative, 
No Bishop hath so great pre-eminence in giving Pardons as the pope hath, and why.  being but rulers of portions of Christ's Church, as he hath whom Christ appointed to be his own Vicar through his whole dominion. For as Christ the head of the whole body is anointed far more plentifully, than all his brethren, so doubtless he that occupieth his seat of judgement, through out the whole earth, to whom not only the affairs of all private men, but also the confirmation and government of all his brethren Bishops, of what dignity so ever they be, doth belong: Upon whom Christ hath laid the foundation of his Church, and to whom he severally gave the Keys of heaven, with most ample authority, both to lose and bind, feed and govern all the sheep of his fold: It is this man, no doubt, that hath the full treasure of the holy communion of Sanctes to bestow, with marvelous authority over man's soul, with wonderful might in binding, and exceeding grace and mercy in losing. This is the man of whom S. Bernard saith: 
Ad Eugenium.  alluding to josephes' pre-eminence in Pharos house, cons●ituit enim Dominum Domus suae, & Principem omnis possessionis suae: He hath made this man the Lord of all his house, and the Prince of his whole possession. This man therefore representing Christ's own person through the whole Church, and having the cure and regiment of every one of Christ's sheep, may most lawfully, 
2. Cor. 2.  donare aliquid in persona Christi, show mercy to any man in Christ's behalf, none being exempted from his jurisdiction, nor any of the Church's treasure restrained from his disposition.  
But because I can not ground this my meaning better, then upon a general Council, I will report the decree of the most holy assembly holden at Lateran more than three hundredth years since, under Innocentius the third, by which not only this doctrine of Pardons is approved, but also the superfluity thereof, and such disorder as was therein through covetousness of evil persons, or lack of authority in the givers, is corrected, with a declaration who be the only lawful ministers in such remissions of enjoined penance. Thus goeth the decree: 
Cano. 62.  Quia per indiscretas indulgentias atque superfluas, quas quidam Ecclesiarum Praelati facere non verentur, & claves Ecclesiae contemnuntur, & poenitentialis satisfactio eneruatur: decernimus, ut cum dedicatur Basilica, non extendatur Indulgentia extra annum, sine ab uno solo, sive a pluribus Episcopis dedicetur: ac deinde in anniversario dedicatiovis tempore, quadraginta dies de iniunctis poenitentijs, indulta remissio non excedat: & intra hunc quoque dierum numerum, indulgentiarum literas praecipimus moderari, quae pro quibuslibet causis aliquoties conceduntur, cùm Romanus Pontifex (qui plenitudinem obtinet potestatis) hoc in talibus moderamen consueverit observare.  
That is to say: Because the keys of the Church be contemned, and sacramental satisfaction is much weakened by certain indiscrete and superfluous Indulgences, the which certain Prelates of Churches are over bold to bestow: we decree, that hereafter at the dedication of any Chapel no Pardon be given more than for one year, whether it be dedicated by one Bishop or more, and then that there be no remissions afterward in the yearly celebrating of the said dedications, more than of forty days of enjoined penance. The like also to be observed in all other common instruments, by which for other good causes and holy purposes Pardons shall be given, seeing the bishop of Rome himself, who hath the fullness of power herein, useth customably so to moderate the letters of Pardons that proceed from him.  
By which holy Council you may perceive, not only that the Bishops of God's Church may give Pardons, but that the bishop of Rome's right is much more ample in this case, than theirs can be: and especially how careful the Church ever hath been, to purge all corruption of doctrine or usage, crept into the world through the disorder of man's mis behauioure, and how wicked the endeavours of some evil disposed people be, who cease not unhonestly to attribute that to the Church of Christ, which she hath ever sought to redress in the evil manners of them that have disgraced the doctrine of truth, and made contemptible the most profitable practice of holy things, by their misuse of the same.  
But he that list fully to see, how little the Catholic Church liketh the abuse of wicked men in these matters, and yet how severely she accurseth all the contemners of this holy function in the right use thereof, 
Concilium Trident. Sess. vlt.  let him read the Decree of the last general Council touching as well the use of holy pardons, as the earnest consideration had of reforming all disorder therein, and he shall fully be satisfied in this article, if he have learned so much, as to give over the prejudice of all private opinions, to the common judgement of God's Church.  
Being now thus far in our matter, that it is well known the bishops of God's Church principally to have this binding and losing by the key of their jurisdiction to be exercised in the open court of the Church, and that the power of the Bishop of Rome, not only by special privileges given by Christ, but also by law and prescription of all antiquities, passeth in this point, as in all other government, the terms or several limits of all his brethren, it shall not be needful to dispute, whether the Key of jurisdiction only separated from the Key of order proper to priesthood, be sufficient to give remission of enjoined penance by. Commonly it is holden, that as excommunication, and other like acts of jurisdiction, may be exercised by the Bishop's Legates or Substitutes being no priests, or by themselves being elected Bishops, and yet neither consecrated nor ordered: even so may Indulgencies be also profitably granted. Whereof I will not now talk, because it is not much material, seeing commonly they be not granted otherwise but of Bishops, neither so oft of other as of the Pope, & never any otherwise, but by his or other bishop's authority, by whom so ever that function is executed.  
But this I know will be required rather at my hands, 
Wether the Pope's Pardons do extend to purgatory, and how.  the course of the matter giving occasion thereunto, how far the limits of the Pope's jurisdiction, who hath the sovereignty herein, doth extend, and whether the benefit of any Pardon may pertain to any person that is already appointed to suffer in his soul the pains of the next life, and is at this present in the course of God's correction in Purgatory, and finally, whether the grant of an Indulgence may release them there of some piece or all their pains, as it might have done whiles they were in this present life.  
To all this I answer bressy, that the Pope may do it lawfully, whereof there can be no more doubt, than there is of the other, of which we have made so plain argument already, though in the way and means of appliing the Church's remission or the saints satisfaction unto them, there may be some diversity, not such as may any thing hinder the truth of the cause, which of all catholic men is most certainly agreed upon, but such as may stir up man's industry in the moderate search of God's truth and mysteries. For the souls departed and being assured to be saved, must needs be of the same body mystical and fellowship of saints, that the faithful be of alive: and therefore, they may according to their aptness more or less be profited by the holy works and satisfaction of their head and fellow members, because in every lawful Pardon there is made by the keys of jurisdiction and application of Christ's holy merits and his Saints, in that respect as they be satisfactory, to the use of their inferior members, that do lack that wherein the other do abunde. Whereupon it standeth with plain reason and meaning of God's word, touching binding and losing, that the souls in Purgatory should sometimes be partakers of this blessing no less than other that be yet living. For the denial of which catholic assertion Leo the tenth accursed and condemned Luther by his letters patents, as ever since his memory hath been condemned most worthily of all good men continuing in the unity of Christ's Church. 
In bull● condem. Luth.  Marry whether the Indulgencies take place so often upon the dead, as upon the live, that is not so well known, because the persons departed be not in case to make them selves more apt to take benefit thereby, than they were at their departure hence: And therefore if they were not with singular zeal and devotion so qualified in the end of their life, they can not now any whit a better their own case, or otherwise dispose themselves to attain the fruit of those singular remissions. And more than that, no Indulgence, is lightly granted, but upon the fulfilling of some appointed work of piety, and the departed not having always in this life such friends as will accomplish competently the work prescribed by the Pardon, nor himself now in case to do the same, he often misseth the benefit of the Church's remission which else he might have had by the meaning of the giver. Whereupon it seemeth to some to be no surer, how far the departed may be relieved by the Keys of the Church, than it is of other holy suffragies and good works either of priests or private persons, all which do assuredly relieve them that be in Purgatory, but without any limitation of benefit, which wholly is unknown unto the living, without special revelation, in what state they stand.  
And therefore upon this consideration, the learned divines do teach, that the Pope doth, and lawfully may apply unto the souls departed, by his keys, some part of the Church's treasure, which consisteth of Christ's satisfaction & other his Sanctes, by which the departed, as they have need and be in competent terms to receive benefit by the merits of their head or fellows, may be released from some part of their pains: but yet they will not charge any man with necessity of believing, that the Pope or Church should use mere iurisdition over them, that be in an other world.  
To be plain for the people's understanding, the meaning is, 
In a pardon there be two things.  that in a pardon there are two things: the one is a sentence of absolution definitely pronounced upon any person penitent: the second is the recompense of the debt of sin remitted by the said absolution through the application of ●he Churches treasure by the power of the officers Keys. Both these two jointly can never be exercised upon any person not subject, though the one may. Absolution can not properly be given nor fructfully, to any man not subject to the givers regiment, but the application of the treasure may be made by the Keys to procure mercy for them that be not under their power, but that is not by proper jurisdiction, but by aid of request made by just offers why the party should be received unto mercy. In this sense then the Pope absolveth no man departed absolutely. but only offereth in the person of Christ for the relief of him that is in Purgatory to God his mighty judge there the abundante price of Christ's passion & the satisfaction of Saints: And no doubt for his reverence and representing Christ's person, he is more often heard then any private man offering only his own almose and prayer for the soul departed. And for that cause, in this sense the Pope's Pardon worketh only per modum suffragij, as by aid of suit, and not by regiment or jurisdiction, which many suppose doth not extend past the compass of this world, and therefore that he can not exercise the act of binding or losing, which be proper to his power and government over any in the next life, though to make suit for them before God he may apply some portion of Christ's copious redemption, and saints satisfaction, by the use of his keys, which there make forcible intercession, though they can not give judiciary absolution.  
And all this, that the folly of many men so much wondereth at, is nothing else but to set before God the Father, the death of his own Son, and his grace in all Saints, for to procure mercy for their poor brethren in misery in the next life: as the like is done with great piety in many other holy acts of religion continually practised in the Church for the mutual help one of an other. And indeed, the Church hath used these many years to put this clause in such Indulgencies as did in any part concern the departed (per modum suffragij) as Sixtus the fourth, Innocentius the eight, and now of late both Pius the fourth and the fift and all other lightly in the like grants.  
Whereby it is plain that we are not charged by the Church further to believe, then that the Pope may assuredly release the departed of some part of their pains, or all, by the way of suffrag and suit, as other holy works of christianity applied unto them by their brethren alive, may do. For it were no reason, that private persons should as it were communicate and send unto them, their fasts, almose, and prayers, for the release of their pain, and he that representeth Christ's person, should not in Christ's name and the whole Churches, apply unto them some part of the common wealth's treasure, to sue for their delivery and help to satisfy for them in their lacks.  
This therefore they call a Pardon, per modum suffragij, as by way of aid of request. Which doctrine is most true in itself, and agreeable to the practice of the Church and form of Indulgences always used, and may assuredly relive such as departed hence in grace & zeal of God's house, which I count disposition enough in the party, and have friendship in the world of such as for their sakes will be content to accomplish the appointed work of the Pardon.   

A declaration of the Church's meaning touching the common treasure, which is said to remain in her store for the recompense of such enjoined penance, as she releaseth by her Pardons, with the conclusion of the whole matter. The twelfth Chapter.  
BUT now if you ask me here how it standeth with the justice of God, thus to forgive the pain and debt of satisfaction, which either God or the Church enjoineth, for the recompense of the former sins especially seeing the catholic Church doth hold that it pertaineth to God's justice, no less to punish sins with some temporal scourge after it be forgiven, than it doth pertain to his mercy to forgive the said sin and the debt of everlasting damnation. Now if it stand not with his justice, to let a sinner escape wholly without correction or satisfaction, than it may much more appear to be against his justice also, that any power of man should remit and release that bond of satisfaction, which Gods justice required, and was to the offender enjoined.  
For the answer and perfect understanding of this doubt, it is to be known and well weighed, that in deed no release could be had of such enjoined penance or deserved pain for sins past, if God's justice were not otherwise recompensed, and the lack of the party's punishment, supplied again by the abundance of satisfaction made by Christ upon the Cross, every drop of whose innocent blood and stroke laid upon his blessed body, were able of the infinite & inestimable worth and force thereof, to satisfy for all debt due to all the sin in the world, whether it be death and everlasting damnation, or temporal pain and purgation. By which abundant price of his passion, and copious ransom, the Church, for whose sake this precious price was paid, doth not only hold herself to be redeemed from death and damnation, and so saved by Christ her head, for he is the saviour of his body, saith S. Paul, 
Ep●res. 4  but she holdeth the over plus (as a man would say) of so abundant, copious, and infinite redemption, to be a treasure in the house of God, to relieve her children's lacks, to release their pains, to work with them in satisfing for their sin, and to work mercy for them also, for lack of satisfing for their offences: that want being found in our penance towards the recompensing of our evil life past, may be supplied by the treasure of Christ's death that remaineth yet of full force and strength, to be applied unto us in such our necessities, as shall be thought meet unto Christ's Vicar general in earth, and other his holy appointed ministers, 
1. Cor. 4.  with whom (as S. Paul saith) he left the bestowing of God's mysteries. For although the holy & precious treasure of Christ's pain and satisfaction be of itself sufficient to relieve the lacks of all men without exception, not only of those which shall be saved, 
● Epist. Cap. 2.  but also for the damned and for the whole world (saith S. john) yet no man may be so hardy, to claim the benefit thereof otherwise, them through such means as he hath appointed, and by the ministry of such men as he hath placed over his household and family, to give the children meat and sustenance in due season not as they shall niordinatly crave it, but as he shall discreetly find to be meet for them. Therefore where this wise steward of Christ's holy household, to whom he gave the keys of the treasure, and sufficient authority to feed and govern his whole flock, where he shall orderly judge the offender meet, and of good congruytie, worthy of grace and mercy, there he may pardon, and recompense the residue that can not be fulfilled of the party penitent, with some piece of that inestimale treasure of Christ's redemption, which remaineth in the Church impossible to be wasted, and so shall remain to the unspeakable benefit of the faithful.  
And such a perfect knot their is, now since Christ's incarnation, of every member in Christ's mystical body, which is the Church and company of faithful, with him being the head of the said body, that his merits, works, suffering and satisfaction may well be applied to serve and supply all wants of each member thereof: Yea more than that, the holy suffering and tribulation of holy Sanctes, as of our Blessed Lady Christ's mother, 
Satisfaction of Saints.  and the holy Apostles, with numbers of constant Martyrs, Confessors, and Virgins, help to supply our lack also, & increase the huge treasure of the Church, for the satisfying for our sins, which yet notwithstanding, as they were meritorious to the sufferers, be fully rewarded by the glory of Christ's kingdom and eternal felicity, which far exceedeth not only the merits of all Sanctes, but sufficiently rewardeth the incomparable hunility & obedience of Christ to his Father, in suffering death upon the cross, though his works as they be satisfactory for us, are not yet answered in us nor can not be till the world's end.  
And for Christ in this case our adversaries perchance would not much stick with us, but for the remains of Sanctes satisfaction, they can not abide. And if S. Paul in express words did not utter this my meaning concerning the travail of holy Sanctes for Christ's body, which is his Church, the little holy ones of these days would have spurned at these kind of speeches, for fear of doing injury to Christ, of whose honour the good men make themselves so tender. 
Colos. 1.  These words than doth S. Paul utter of his travail taken for the Church's sake: Now I do rejoice in my passions or tribulations, taken for your sake, and I fulfil those things that do want of Christ's passions, in my own flesh, for his body which is the Church. Thus said S. Paul. Whereby you see, that not only the want of one member may be supplied of the head of the body, but that each member may help the infufficencie of an other member.  
Whereby for all that, we may not conceive, that there is any lack or insufficiency on Christ's part or passion, which was so full and abundant of it own valour, that by itself alone without the help of all man's merits or other creatures, it was a sufficient price for the sins of all the world, & more if more might be. But the lack that this his passion was not in effect so forcible and so fully in all men's cases, was the want of some pains and passion in his body the Church, by which she and every of hers were bound to conform themselves unto Christ, by taking pains in their flesh and suffering together with Christ their head. For so long Christ's passion wanteth his due effect in us, (though it were never so full and sufficient in ti self) as we do not conform ourselves to his pain and tribulation taken for us. Therefore, though Christ in his own person suffer now no more, yet he doth suffer, and daily shall suffer till the worlds end in divers members of his holy body, as the head, saith S. Augustine suffereth when the finger acheth, & as Christ himself charged S. Paul that he persecuted him, 
Act. 9  when he only molested his members. And so long as the Church militant travaileth here in earth, so long hath Christ our Master somewhat to suffer to make his passion effectual in such as shall be saved, and in that sense some piece of his passion, in every of the faithfuls bodies must be supplied. By all which holy pains of the head himself principally & of the holy members of his body, who wrought not only for themselves, but expressly meant to benefit other by their works, as the Apostle confesseth of himself, we need not to doubt, but the lack of many a poor member of this blessed incorporation, is duly supplied, and the want of work satisfactory in some, recompensed by the abundance of pains and penance of others. For this is the blessed case of such as be in the Church of God, in the fellowship of the faithful, in the knot of those members, whereof our saviour is the head, that is to say, in the holy communion of Sanctes, in which as some do lack, so other some by Christ's gift do abunde and are able to procure mercy for the needy, and to satisfy God for their poor brethren's sins. 
1. Cor. 8.  And yet all this intercourse of benefits and mutual helps passeth not from the head to the members, nor from one member of the body to an other, but by the ordinary means of Christ's appointment, as by sacraments, sacrifice, and sundry ways of his service, & that not without the ministry of men, in whom he hath put the word of this reconciliation, to whom he hath committed his keys to keep, his sheep to feed, his mysteries to dispose, and to whom finally he hath given full power both to bind and loose.  
Let no man marvel, that in such a face of God's justice, as we see by the enjoining of great penance in the Church after sins be remitted, & by Gods own often scourgies temporal both in this world & in the next, let no man (I say) marvel, that yet there be ways of God's mercy, and means through the ministery of man to turn away the wrath of our Lord, & by other helps to satisfy his justice again. Only let the party in all his insufficiency be zealous, devout, & diligent as he may, & God himself will a thousand ways seek of his own mercy to satisfy himself with his Sons pains applied by the travail of other the faithful that have been and be in his Church, to the help and relief of that member that hath nothing left but love, and the fellowship of holy Saints, whereby he may crave mercy and pardon.  
Let them consider that doubt of this point, how often God hath, as it were, determined to plague the people of Israel, which he chose to be his peculiar, and yet in the midst of his decree and justice, hath given mercy and grace at Moses and Aaron's requests: Yea, how often he hath, as it were, procured the just to stand betwixt him and the people whom he meant to punish. Mansuetum habemus Dominum, 
Homil. 10. de penitent.  solùm occasionem accipere vult, & mox omnem prae se fert misericordiam, saith S. chrysostom. We have a meek master, he only taketh occasion, & straight he showeth himself wholly to be given to mercy. He appointeth to punish, that they may see, what of justice their sin requireth, yet he seeketh means himself, that their high priests & guides may turn away the enjoined plague, that they may learn (said the said holy Doctor) that they had their pardon, not of their own merits or deservings, but by Moses' Patronage & prayers. That you may see thereby, how one member relieveth, through God's mercy, his fellow member that lacked. Whereby there appeareth both exceeding justice, & much more mercy. Al his ways truly be mercy & judgement, to such as love his testimonies.  
And it fareth with our Lord God, as it doth with a wise and discrete master towards his servants, or with a father towards his loving children: for they will often show themselves to be rigorous & bend to chastise the faults of their servants & children, & yet themselves of their own accord will often procure some other to hinder their intended punishments, & to take from them as it were by force their children or other offenders: even so standeth it between God and the children of his chosen Church, who, though he often justly show himself angry, and bend to correction, never the less he doth not only mercifully remit, but procureth himself, other, either patrons, or intercessors, for whose sakes he may justly and by good reason remit.  

Hiere. 5.  After many threatenings of the City & people of Jerusalem he thus moveth himself to mercy: Circuit vias Jerusalem, & aspicite, & considerate, & quaerite in plateis eius, an invenias virum facientem judicium, & quaerentem fidem, & propitius ero ei. Look round about the City, and view the streets thereof, and have good consideration, whether any one may be found there that doth justice, and studieth after faithfulness, and I will have mercy on the City. In the fifth of Hieremie. Where you may perceive that God will forgive all, for ones deserts, and that the good works of one, may by God's justice supply the lack of many other, not yet to deliver any man from everlasting damnation that is impenitent, and therefore in case & state of eternal death. For the work of the faithful can not extend to do good to such as be for ever separated from their fellowship, & therefore can be no members of the common body, in the firm knot whereof only, there is mutual health & help, among such as partly lack & partly do abund, for release of the rod of temporal correction, that is often laid upon the children, and not of any eternal punishment, that only happeth to such as be separated and cut of effectually from Christ's body, which is the Church, for ever. 
The trea●u●●● of the church riseth a●●o by the deserts of the departed.   
Neither do the deserts only of the living help the necessity of their fellow members being yet alive, but such as be dead also, do communicate in their works with their brethren yet abiding in this world. And God of his singular mercy is often contented, to be answered by them for their poor fellow servants that be indebted so far in the Church, that they be not able in their own persons to discharge their own debt nor come out of the same, 
Sermon ●●e poeni●●●. & confess.  whereof the said S. Chrysostom doth excellently well consider in these words of his sermon de Poenitentia: Mihi autem (saith he) aliud maius est divinae misericordiae judicium, quod dicam. Cum enim non invenit homines vivos, et fiducia praeditos, qui possint intercedendo veniam obtinere, confugit ad defunctos, & per illos inquit, se remissurum peccata. Ezechiae enim dicit, protegam civitatem hanc propter me, & propter David puerummeun. Olim enim mortuus erat David. That is to say: I have yet a plainer and greater token of God's mercy, which I will show you. For when he findeth none alive that be of confidence, which might by intercession procure pardon, he turneth to the departed, and saith he will remit sins for their sakes. 
4. Reg. 10. & Esa. 37.  For he spoke to Ezechias thus: I will defend this City for my own sake, & for my child David's sake, & yet David was dead long afore.  
And surely if in the days of old, where neither so much grace nor mercy was to be found, nor Christ which is the fountain of all pardon, was not yet offered up to pay the debts of his brethren's sins, nor the communion of Sanctes was yet so fully established, whereby the merits of one might redound to an other, nor the Church so honoured with the gift of God's spirit for remisson of man's offences, nor the priesthood of God so credited with the Keys of the kingdom: if afore all these things were no otherwise wrought, but in base figures, such ways were found out, and that by Gods own procurement of mercy and grace, in the midst, of enjoined penance and punishment, what need we to doubt, but there now be many means made in this happy society of saints, so to remit the bond of satisfaction to some, that God's justice may be answered again by other of this happy household in the abundance of their holy works, which the Church holdeth most holily for to be a perfect and everlasting treasure, to satisfy God's righteousness & procure mercy to the needy, which by love, zeal and devotion do deserve the same? If God remitted of old, temporal pain unto his people at the call of Moses and Aaron, and for his Child n1g-nn's sake that was dead, what will not he mercifully forgive by our high priests procurement, whose pardons and punishments Christ hath solemnly promised he would ratify and allow in heaven above? What will he not do in respect of the pains and abundant passions of his own child jesus, that hath yet in the catholic Church his death so duly represented for the remission of our daily debts? What can be denied to the intercession of so many Saints, to the chaste combat of so many Virgins, to the bloody fight of so many Martyrs, to the stout standing of so many Confessors? What mercy may not the Church crave, and doubtless obtain for any of her children, either in penance in this world, or in pain in the next: that hath in her treasure such abundance of satisfaction, first in our head Christ jesus, through whose gracious works all other men's pains are become beneficial either to themselves or their brethren, and then in the store of all holy Sanctes travails not yet wasted in procuring mercy for others, besides more ways of grace and remission, that our Mother the Church hath in readiness to relieve her children that do continue in her happy lap and in the society of her communion, with humble submission of themselves to the powers ordained of Christ for the government of their souls, with request for this pardon, at their hands, to whom be given the bestowing and disposing of the inestimable treasure of so blessed a ministry?  
Would God every man could feel, 
Psal. 132.  how happy a thing it is, to dwell as brethren together in the house of God under the appointed Pastors of that family, in which only God's favour is everlastingly found, that they might therewith be partakers of all their works that fear God, and might have some sense and taste of that holy ointment of God's Spirit, and gift of his grace, that first was upon the head of this household, our Master Christ jesus, and then dropped down abundantly to his beard, even to the very beard of Aaron, whereby (as S. Augustin saith) the holy Apostles be signified, 
In Psal. 132.  and by them, it issued down to the hems of Christ's coat, and imbrued all the borders of his garments, that every one of the fellowship might receive benefit, and feel the verdure thereof. Quoniam illic mandavit Dominus benedictionem, & vitam usque in seculum. For in this happy fellowship only our Lord bestoweth his manifoold blessings, and life for ever more. Amen.    

Tractatus iste de defensione legitimae potestatis & authoritatis sacerdotij in remittendis peccatis, & de necessitate confessionis sacerdoti faciendae et de indulgentijs lectus, excussus, & approbatus est per viros Anglici idiomatis & sacrae theology peritissimos, ut tutum & utile existimem, eum praelo committi & cuulgari.  
Ita judico Cunerus Petri, Pastor Sancti Petri Lovanij. 20. Aprilis Anno. 1567.   

THE CHIEF CONTENTS OF BOTH THE parts of this Treatise with the Preface jointly.  

ALmose purgeth not mortal sins but venial. 367.  
Apostles had power given to remit and punish sins. 20. 50.  
The same power ceased not in the Church by their death. 79. 85.  
Reasons to prove the continuance thereof. 81. 95.   

Baptism denied by Protestants, to remit sin. 146.  
Bishops are in the Rooms of the Apostles. 91.  
By what scripture they challenge jurisdiction. 23. 295. 

Their high state. 692.  
They may grant pardons. 260. 269.  
They may absolve none but their own subjects. 273.    
Bishop's blessings. 275.  
The lamentation of the ancient Christians for their banished Bishops. Preface.  
Binding. Losing. 196. 286. 288.   

Calvin and others blasphemous heresies against Christ's priesthood. 10.  
Caluinists' agree with the novatians against the Sacr. of penance. 116.  
Cathari the Heretics. 88 115.  
Christ a priest in his humanity. cap. 1. 

He executeth his priesthood in his Church by man's minist. 82. See Min.    
Confession of mortal sins to a priest proved necessary. 173. 187. 190. 262. 

It hath been used in all laws. 168. 213.  
why it is accounted burdenouse. 188  
The comfort of conscience received thereby. 249. 160.  
The evils like to ensue for want thereof. 162.  
Distinct confess. of secret sins. 226. 199  
what ground it hath in Scripture. 195.  
General confession sufficeth not. 204.  
what a general confession avail. 206.    
Confession could never have been established by the power of man only. 246. 

It is not grounded upon posit. law. 155.  
It was used before Lateran Coun. 236    
Considerations to remove the impediments of Confession. 188. 216. 245. 

S. Ambrose sat on Confessions. 239.  
S. Bede showeth examples of Confession used in England. 233.  
Penitentiaries appointed. See pena.    
Confession necessary before the receiving of the B. Sacrament. 209.   

Difference of the Civil Magistrate and the minister of a Sacram. 74. 202.  
Difference of purgingth eleprou●e in the old law, and remitting sins in the new law. 179.  
Difference of Baptism and penance. 197  
Disease of our time. 238.   

Effect of sacram, is wrought by God. 108. See ministry. Euchar. 56. 209  
Excommunication used by the Apost. 301. 

The form thereof used by S. Paul. 357.    
External Sacraments. 157. 165.   

Figurative speeches never used in institution of Sacraments. 53.   

GOD punisheth more for sin because we punish not ourselves. 324.  
Grace in two significations. 99  
Grace joined to external elements. 39   

Heresy infecteth dangerously even where she killeth not. Preface.  
Hurt that riseth thereby to youth. lb.  
Who be in most danger of heresy. 113.  
Heretics usurp unlawfully catholics rooms. 96.  
Heretics never list brag of their ancestors. 114. 

Their practices in corrupting scripture. 53. 194.    
Heretics denying the Sacr. of penance. 221.   

IVrisdiction. 167. 291. 

Exercised by the Apostles. 301.    
Indulgence. See Pardon.   

Keys of heaven. 65. 70. 266.   

LIklyhod of the lamentable state to come. 163.  
Losing. See binding.   

Man's ministry is no derogation to God's honour. 112. 130. 193. 

The ministry of evil men. 98.  
The work of God and man go jointly together in sacraments. 175.  
The practice of God for confirmation of man's ministry. 182.    
Master of the sentence his error. 177.  
Matrimony a Sacrament. 57  
ministery of man ever used in remitting of sins. 5. 165. 

Contempt thereof. Pref. & 18. 29. 181.    
Monks in S. Dionise tyme. 241.   

NEctarius his fact concerning confession discussed. 213.  
Novatus described. 117.  
novatians and protestans compared. 150. 289   

ORder a Sacrament. 57 

Grace given in the same what it is. 99    
Oath required by Novatus of his adherents. 120.   

PAin due for sin may remain after sin is remitted. 283. 

Three kinds of punishment for sin. 309.    
Pardon, grace, Indulgence. 261.  
Pardon what it is. 281. 

The true meaning of pardons. 277.  
Who may grant them. 377.  
How Luther fumbled at first to deface them. 258.  
How far the Protestant's have proceeded since. 259.    
Pardons were never granted to remit deadly sin without the sacrament of Confession. 265.  
Pardons for number of days and years how they arise. 306. 336. 

What pain they remit. 315.  
How pardons were termed in the primitive Church. 317.  
An argument for pardons. 306. 318.  
They be not always beneficial. 361.  
They discharge not men from doing good works. 364.  
What he must do that hath received pardon. 367.  
The end of pardons. 371.  
Two things in a pardon. 391.  
Moses and Aaron procured pardon Christ gave pardon. 350.  
S. Paul gave pardon. 359.  
whether pardons extend to purgatory pains. 3●3.    
Penance is a sacramen. 150. 184. 

An argument to prove it. 153.  
diverse ways of sacramental penance. 156.  
The necessity thereof. preface. 190.    
Penance appointed not only for cautel, but for satisfaction. 312. 

How it standeth with God's justice to pardon a man of his deserved penance. 395.  
The comfort of that sacrament. 160.    
Penitentiaries appointed to hear Confessions. 226.  
Pope slandered for giving pardons. 264 

He never remitteth deadly sin by pardon only. 265.  
what he forgiveth. 294.    
Power to remit or punish sin what ground it hath. 22. 30. 63.  
Power given to priests that was never given to Angels. 73.  
Practise of priesthood in remitting sins, taken for a ground of faith. 45. 1●2.  
Priest being but man may remit sin committed against God. 40. 

The ignorantes reason against priesthood maintained by Calvin. 77.    
Priesthood of the old law and new compared. 178. 346.  
Protestants profess otherwise, than they teach secretly. 147. 

Their congregation is barren of all God's gifts. 134.  
their selves refuse the right of all holy actions. 135.  
Their practice in corrupting scripture. 52. 144. 194. 297.  
The fruit of their doctrine. 186. 207. 

See Novantians.      
Purgatory pain why it is suffered. 326.   

REmission of sins joined to external Ceremonies in all ages. 165 

Ordinary remission of deadly sin after Baptism is only by the sacrament of confess. Prefac. & 190.    
Remission of sin by sacraments is more certain than the working of miracles. 126. 

It standeth well with God's honour. 112. 12●.     

SAcraments ordained for good causes. 157. 

More sacraments then one instituted for remission of sins. 152. 27●  
Sacramens ever used. 1●  
Ministers of sacram. in Schism. Pr●    
Satisfaction an usual word in the doctors. 304. 

Canonical satisfaction. 302.    
Satisfaction of Saints. 399.  
Scripture perverted in the words of Sacraments. 52.  
Shame joined to sin by God's ordinance. 248. 

Remedies for sin after Baptism. 222.  
Mortal sin how it is remitted. 

See Remission.    
Venial sin how remitted. 206. 274.    
Spiritual exercises. 3●8.  
Succession of ministry in the Catholic Church. 77. 89. 

No man succeedeth God in any fun. 1●6  
Christ resigneth his room, but not his right. 137.     

TItles given to priesthood. 42.  
Treasure of the Church. 407.   

Unction a sacrament. 57 143. 

The Protestants gloss against extreme unction dissolved. 144.     
FINIS.