Of Indulgences, or Pardons

1. What is the grounde and foundation of Pardons?

FIrst we must heere call to mind that which hath bin shewed aboue out of Scriptures & Fathers:¹ that sinnes committed after Baptisme although in respect of the fault, and disgrace of God, & guilt of euerlasting paine and damnation; they bee fully remitted through the merits onlie of Christs Passion in the Sacrament of Penance: doe notwithstanding leaue most ordinarily behind them (if the contrition be not the greater a debt of Temporall punishment. And that by such Temporall punishement, satisfaction is to be made vnto Gods Iustice, either in this worlde by workes of Penance enioined in the Sacrament, or voluntarily vndertaken: or in the other life in the fire of Purgatory.²

Nowe therefore as Almighty God hath lefte in his Church autority and iurisdiction to binde such Penitentes as haue recourse to the Sacramente for helpe, vnto a conuenient satisfaction, aunswerable to his diuine Iustice and decree: so likewise hee beeing alwaies more prone to Mercy than to Iustice, & his grace superabounding wher sinne aboundeth:³ It necessarily followeth that he hath giuen as great a power to his Pastours, in the one, as in the other: & therefore as they may impose, so they may release Penance: as they are executioners of his Iustice to punishe, so they are also dispensours of his mercie to remitte and pardon: Finally, as the power of his⁴ Keies doe extend to bind: so they doe also extend to loose whatsoeuer is bound or loosed in heauen: which shallbe more largely shewed hereafter.

2. What is an Indulgence or Pardon?

Than may we hereby plainely see what is an Indulgence or Pardon: which beeing wel vnderstoode, & duely considered; we shall not need any long discourse for the proofe and defence of the same. An Indulgence therefore or Pardon: is the remission of the Temporall punishemente due vnto sinne already forgeuen: graunted by the Pastours of the Church, for iust and conuenient cause, vnto him which is in Gods grace & fauour. Hence it followeth that whosoeuer will be partaker of an Indulgence graunted first he must be in grace: & then performe that which is in the graunt of the Indulgence required: as Fasting, or Praier, or Almes: And so he shall enioy the fruite thereof.

3. How many things are necessary to obtaine a Pardon?

But if we will consider all the wholle chaine of thinges concurring and necessarily required in this matter; we may the better conceiue the malitiouse slaunders and cauills of our aduersaries heerein.

First therfore he that will gaine an Indulgence: must be hartely sory for his sinnes. Secondly, hee must haue a full and resolute purpose to amend his life and neuer to fall into any mortal sinne. Thirdly, he must make a diligent search of his conscience, calling exactly to mind (so farre as the frailtie of mans memory can reach) all the particulars of his thoughts, wordes, & deedes, offensiue vnto God. Fourthly, he must humbly & syncerely lay them open before the Priest, who in Gods steed is to iudge thereof. Fiftly, he is to accept that Penance which is imposed vpon him. And all this is so necessarie for remission of sinnes; that if there want but one of them, either sorrowe, or purpose, or due examination, or pure Confession, or fulfilling the Penance enioined, or at the least in the three last a full intent to execute them in due time: no man can obtaine the grace of God, much lesse such Pardons as we speake of, which are not nor can be imparted, but to those onely, which are in Gods blessed fauour. Nowe if there happen any opportunity of Indulgence, or remission of this Penance enioined, or of that which by the auncient Canons of the Church, or by Gods secrete & most iust iudgement should in rigour bee inioined: (for ordinarily the Penance in our age enioined in Confession, is not equall vnto that, which the auncient Canons of the Church, & Gods own determination hath allotted:) than sixtly, there is required the fulfilling of that worke vnto which the Indulgence is annexed. And so, if the partie which seeketh the Indulgence be still in grace, and the cause proportionable to the Indulgence: infallibly he receiueth the same. And yet some Diuines, doe vpon probable groundes affirme, that he which will obtaine an Indulgence, must besides all this, of necessitie either haue accepted of his Ghostly-father, or purposed to take vpon himselfe so greate penance, as were in it selfe sufficient to satisfie for that paine, which in the Indulgence is remitted or at the least that he must haue a generall purpose to satisfie Gods Iustice in this life, by Godly workes and deuout labours and sufferings: otherwise, except the worke exacted in the Indulgence be equiualent to the paine remitted: he shall not enioy the benefitte. Their reason is, for that he which hath not this minde, as much as in himselfe lieth, to procure his owne succours for his negligence, coldenesse, and slackenesse, deserueth not helpe of others: and it seemeth (as they say) that Christ & his Saintes intended not to yeeld such vnnecessary helpe, whereby negligence might be increased. But this opinion is by others worthily reiected. Who say, that if the Penitent haue this full conditionall resolution, to fulfill his enioined Penance in Confession, if he cannot obtaine by Indulgence the remission therof: whether his Penance were great or little then shall he not beeing a liuely member of CHRIST be depriued of the participation of the common treasure of his wholle body,⁵ and consequently of such Indulgence. Yet certai it i that such actuall purpose of satisfying Gods Iustice by owne penall workes, doth make a ma more apte o receiue the wholl Indulgence, and encreaseth the value of the cause, and Gods acceptation of the recompence which is made vnto him by such an Indulgence: as wee will shewe herefter.

4. A comparison betweene the Catholickes Pardons and the Protestants Pardons.

THis therefore being the course of all Catholicks in obtaining Pardon of sinnes: let vs on the contrary side, examine a little howe many of these things are to be found in the Protestants Pardons. For that they haue Pardons; yea & plenary Indulgences also, none can doubte, who heareth euery day that they are cleansed & purged from all sinne, and sure to goe to Heauen, so soone as they shall die. For in very deede, this is not only a full remission of all paines and punishmentes, but also a most certaine assurance of that singular gifte of God, which is perseuerance to the ende. Which if the Catholicke could perswade himselfe so easelye to be gotten: he would with S. Paul⁶ account himselfe the most wretched of all men; whereas he should so toile and labour in infidelity, for that which he ought to assure himselfe that already he possesseth. But whereas they doe so malitiously and contemptuously obiect vnto vs the Popes Pardons, giuing the people to vnderstand that the Pope graunteth leaue to sinne before-hand and too easely remitteth that which he should seuerely punish and that which is a horrible blasphemie, that he doth make by his Pardons any thing lawfull vnto vs, be it in it selfe neuer so repugnant to Gods holy commandementes: Let vs compare our pardons with theirs, our Iubeleis with theirs, our remissions with theirs.

And to beginne first with Confession; it is very well knowen in their iudgement for the moste parte to be accounted a thing little agreable with nature it selfe, how many sinfull thoughtes doe they harbour, how many shamefull blasphemous, and iniurious wordes doe they vtter (alwaies excepting some fewe of more ciuill and naturall disposition:) How many brutish actes doe they commit: which they would neuer fall into, or at the least they would auoide in parte: if besides the iudgement of God before which all hidden thinges of darkenesse shall be lightened,⁷ and all counsailes of hartes shall be manifested, they knew they were to make before a man, and a sinner perhaps as greate as themselues, so straite and particular account? I my selfe when I liued in my owne Countrey, haue had sufficient experience of diuers: whon neither loue of the worlde, could with-hold: nor custome of sinne allure: nor feare of lawes keepe backe: & yet the onely shame of Confession could, & as I thinke, doth as yet detaine from the vnitie of the Catholicke Church: & as our vnderstanding is often blinded by an infected wil, maketh then not to acknowledge in hart, that which is the onely truth.

Let vs then goe to another condition; And examine their austere kind of life, & strict satisfaction to Almightie God. And as for Fasting: what better signe of a good Protestant then to eate flesh on the Friday, without iudging betweene day and day? For Almes: if we mighte haue the Voices of all those which are poore & needie in our Countrey, in whom this gloriouse vertue doth more shine, whether in Catholickes or in Protestants: it would soone appeare what incomparable difference there is. But for Praier: I appeale to all greate house keepers, or those which are the generall harbourers of all sortes of men: yea and vnto all other persons who conuerse indifferentlye abroade: whether if a man be not otherwise knowen to be a Protestant, it be not a manfest probability of a Papist, to say his praiers deuoutly vpon his knees at his bedd-sid, either morning or euening. Sure I am that there be many honest matrons and diuerse simple persons amongst the Protestants, who after the example of CORNELIVS⁸ endeuour according to their knowledge, to serue Almightie God, and to attend to workes of Charitie and Prayer: whom I hope GOD doth now dispose by little and little with his preuenting-grace, to receiue one day a perfecte knowledge of his will, when they may by his cooperating-grace, with such good workes builde vnto euerlasting saluation, which in their present estate⁹ they cannot. But euen these doe I call to witnesse, earnestly intreating them for the honor of God, & without all vaine-glory (as they haue little cause therof) to shewe howe many examples they haue seene of the like deuotions.

Then let vs examine whether at the least there be to be found some great cause of Pardon and Indulgence, which we propounded in the sixt place, as necessarie in our remissions. And perhappes wee shal find some building of Hospitals: some erecting of Churches: some enterprise against the Turkes, the enemies of Christ, and of Christendome: some solemne and generall praier for the necessities of the Church: which are the causes ordinarily pretended in our Indulgences. But on our aduersaries side howe the matter doth stand, the miserable ruines of antiquities doe shewe: their rauenous gaping after Ecclesiasticall goodes doe testifie: their intolerable vexations of their poore neighbours doe crie¹⁰ vp to Heauen. But these be outwarde thinges, Confession, Penance, Workes of Deuotion. It may be that the intenall things, as Sorrowe, purpose of Amendment, a seuere examination of their Actions, Words, and Thoughts, doe so much excell; that there can be no neede of those outwarde Ceremonies. Espeacially whereas now the time is come when we must serue God in spirite and trueth. And yet there is nothing lesse. For howe can they settle themselues to the particular searche of their sinnes, who neither purpose to Confesse them particularly to the Priest, God knowing them already more particularly than themselues: and besides (if they stande to their Maisters doctrine) maintaine that al our works are sins, if God straitly examine them? So that if this be credited, they need not seeke to sort ye good deeds from the badde. But for purpose of keeping Gods Commaundementes: they shoulde highly deceiue themselues, if euer they should make it. For they holde it an impossible thing, to obserue the same. And as for sorrowe, that they thinke not necessary. For that METANOIA, which they cannot deny, because it is so often commended vnto vs in the Scriptures: they will not haue to signifie a sorrowefull repentance,¹¹ but a RESIPISCENCE, or waxing wise againe (which God graunt they may doe) without any sorrowe, or affliction of minde for that which is past. And although some of their Doctours doe require such sorrowe: yet, neither will they haue it the cause of remission of sinnes, nor necessary for such effecte. But onely they require Faith as a necessary, & sufficient cause, after which as they most absurdly say, by a necessary sequell followeth this sorrowe, euen whether wee will or no. And yet here must I needes craue pardon, if I say yt they are also voide of Faith. For there can be but one¹² Faith, and hee which denieth one pointe of Faith, although hee giue credite to the rest; that is not a Diuine Faith, but a humane perswasion; whereas if it were that Supernaturall Faith, and Theological Vertue, which is¹³ necessarie for to beleeue a right: it would encline a man to beleeue all thinges which God hath spoken, as well as one. Wherefor it is an infallible verity,¹⁴ that euen as grace is lost by euery mortall sinne: so by infidelity in one only pointe, the wholle substance of Faith doth perishe. Nowe where there is not Diuine Faith, how can there be a diuine hope? Hope beeing grounded in Faith, as S. PAVL¹⁵ saith, which, although they brag neuer so much of their Iustification by Faith, so long as in any one thing they dissent from the Church, they cannot haue. Wherefore although I might say that they require nothing at all for their iustification, because they cannot (beeing as they are) haue so much as Faith, the beginning & foundation of all disposition thereunto: yet supposing that they were in the right Faith: consider good Reader, who forgiueth sinnes more easily: The POPE, or Caluin? The POPE requiring those sixe thinges which I spoke of before: and the Protestants allowing scant one of them.

5. How wickedly our pardons are slaundred.

FOr whereas they doe so wickedly slaunder the Pastours of ye Church, as if they did graunt Pardons to licence men to sinne, & to dispense therby in Gods commaundements: it is a thing which neuer any CATHOLICKE did yeelde, nor euer anie POPE did challenge to himselfe, but alwaies acknowledged that euery simple Priest might to those which are his subiects, remit the mortal sinnes themselues, although not the temporall punishements thereof, in as high and ample manner as hee himselfe, he hauing no authority to remitte out of Sacramentes any one mortall sinne in the worlde. Much-lesse to permitte it as lawefull. Whereas God himselfe in such things cannot, according to the Doctrine of Diuines dispense, who being a Soueraigne goodnesse, cannot be the author of sinne: and as the Apostle saith¹⁶ cannot deny himselfe. Let them turne ouer al our Bookes, our Schoolemen, our Canonistes, and Summistes, and if they finde in anie one Author of credite that all the thinges aboue mentioned must not of necessitie concurre: and so hath alwaies bene vnderstood in the practise of the Church after the maner by vs declared: they shall recouer their creditte, of true and honest dealing. Let them looke vpon our Extrauagants or Bulles, where Iubeleis or other Pardons are graunted and published, and if they doe not there finde that Particle or clause expressed, that they which will obtaine such Indulgence must be¹⁷ truely penitent, then let them freely without shame blaspheme the iurisdiction of the Church. Yea they shall for the moste parte finde, that actuall Confession is a thing expresly required,¹⁸ as one parcell of such thinges as are causes of the Indulgence: and then is it impossible to obtaine such indulgence without Confession: although at other times when Confession is not expresly mentioned, it is not necessarie but onely to those whose conscience is burdened with mortall sinne, who cannot in the new lawe obtaine iustification, but by Confession either actual, or in vow and desire. For of such as are not in grace must that be vnderstood which we haue saide before, when we spoke of sixe thinges necessary in an Indulgence. otherwise if one be already in grace: hee hath virtually those fiue first things: & needeth nothing but to doe that which is the cause of the Indulgence, whether it be Confession or Receiuing, or Almes, or Fasting or any other such deuout action.

As for the Simony which they charge vs withall in these Pardons:¹⁹ wee neither buy nor sell Pardons: but sometimes the worke required for which they are graunted is Almes, and yet few or none are now graunded for any Almes to the POPES cofers: but onely to be giuen at the parties discretion, thereby to take away all cause of scandall.

6. Why Pardons are called remissions of sinnes, whereas they take away the punishment onely.

BVt it may peraduenture somewhat moue our aduersaries, that we call these Indulgences, remissions of sinnes, whereupon it seemteh we vnderstand the verie faults themselues, not the punishments thereof. But this we can easely declare vnto then by an example of a Father, who although he haue receiued into fauour his sonne whom he had disinherited, which is to remitte him his fault, and to receiue him into his grace: yet doth he impose oftentimes some lighter punishment for the same faulte, both as a cautell for that which is to come, and as a iust reuenge for the offence remitted, and then he may iustly be saide not to haue perfectly forgiuen his sonnes faulte. So also doth the holy Scriptures call the guilte of punishment by the name of sinne.²⁰ Vnlesse I shall (saith IVDAS to IACOB) bring againe the childe: I will be guilty of a sinne vnto thee all my life. And God is said to render the sinne of the fathers vpon the children.²¹ I and my sonne SALOMON shall be sinners. And by mercy and verity, iniquitie is redeemed. And although sometimes in Pardons it be said A CVLPA & POENA:²² From the fault and the punishment: the true meaning of the Church therein is: that the fault must be remitted, either before the seeking of the Indulgence: or else in the very worke which is the cause of the Indulgence: when Confession is exacted for obtaining the same. Or ye otherwise by Contrition the worke is performed in grace: so that there is giuen both togither:²³ yet by diuerse causes. The first, by Confession, or Contrition: the second, by the Indulgence. For although it be not necessary, that for to obtaine an Indulgence al the works which are done for the same, be done in Gods grace: yet is it verie necessary that all those workes be throughly done, and that the last worke of all in which the Pardon is to be receiued, be not onely done with a certaine morall perferction, but also in the grace & fauour of God. For example: There is a Iubiley, in which it is graunted that whosoeuer Fasteth three daies, and giueth Almes, and such a day visiteth such a Church praying for some particuler necessities, shall haue a plenary Indulgence. Although a man doe the other in state of mortall sinne, yet if hee for the same good purposes doe throughly performe them, and then hauing by the ordinary meanes obtained Gods grace, visitte the Church: he shall receiue the Indulgence: and yet if the POPE should so graunt it, that he must first Confesse, and then Fast, and giue Almes, and visitte the Church: then would I thinke that his intention were, to haue al the thinges following performed in grace: & so if he fall in the midst of ye weeke so yt he fast not in grace: he getteth nothing.

7. Of diuerse kinds of Indulgences.

FOr the better declaration of the custome of the Church in this matter of Indulgences: it is to be vnderstoode, that wee may diuide Pardons two manner of waies. First, in respecte of the qualitie of the punishement released: Secondly, in respecte of the quantitie of the same punishment taken away.

The punishment it selfe sometimes is enioined in Penance by the Ghostly-Father: sometimes it is due either by the Canons of the Church, allotting certaine Penances for euery faulte; or in the stricte examination of Gods iust iudgement, who onely searcheth the hart, and knoweth the depth of our desertes. From all these kindes may the Church absolue, for that soueraigne autority which it hath recriued, as we haue partly shewed aboue, & shall more exactly be shewed hereafter.

²⁴And heerein is founded the first diuision of Indulgence, into remission of Penance enioined: and of penance which is in the sight of God due. Where we must also note, that vnlesse it be specified in the Bull, or graunt of the Indulgence, that it is only of Penance enioined: it is to be vnderstood of al manner of Penance.²⁵ And when it is so specified: then doth the Indulgence nothing profitte him wc hath no Penance enioined. Wherefore for the obtaining of such Pardons: it is very good in this respecte to demaund of the Confessour so much extraordinary Penance as may bee taken away by the same: intending to fulfill the Penance in deede, if the release thereof bee not obtained. And the greater the Penance is, either in continuance, or in sharpnesse: the more punishment is released by the Pardon thereof. As if the Pardon bee of seauen yeares of enioined Penance: euen as more satisfaction is made by fasting thrise a weeke for that time, than by once a weeke: so the Pardon of the first, is more auaileable than of the second.²⁶ In like manner is it of the Pardon of a Penance of seauen yeeres, in respect of the like Penance for fiue.

Yet this must we aduertise euerie deuoute Catholicke: that he be not for respect of Indulgences, slack in performing his ordinary enioined penance: for that ordinary Penance wc is enioined is not only in satisfaction of that which is past: but also for a remedy for future harmes. And beeing enioined as an opposite thing vnto those in which he sinned, teacheth him howe to ouercome himselfe, in his euill inclinations, & to lay foundations of great & singuler merits and vertues.

Secondly, Pardons are diuided in respect of the quantity of the Punishmentes deserued. For some are full remissions, others are not full remissions.

The full remissions are by some great Diuines very probablely saide to be of three sortes.²⁷ For they say that there is a Plenary, a more Large, & a most full Indulgence. The first they wil haue to be a remission of the punishmente of those sinnes onlie which are confessed: The second, of the punishement due to those which are Confessed; & besides to all mortall sinnes by forgetfulnesse not Confessed: The third, they will haue to containe aboue these, the remission of the punishment euen of veniall sinnes: so that then there is nothing remaining to be paide.

Yet other great Diuines also do vnder the name of a Plenary comprehend all these:²⁸ affirming that a Plenary Indulgence taketh away all temporal punishement for all sinnes remitted. And considering that this matter doth depende of the intention of the dispensour of the treasures of the Church: it seemeth that this second opinion in our age, standeth with trueth: for that it seemeth that such is now the generall meaning of that worde Plenary.

Yet howsoeuer it be: certaine it is,²⁹ that those Indulgences which are called Iubileys, are the most Large. Both because although the aforesaide distinction were true; yet the Iubiley is in the highest degree; and for that, although we must reuerently thinke of all causes of Indulgences comming from our Superiours: yet there can bee no iuster cause of Pardon, than that which is the motiue of the Iubiley: which therefore is most safe and sure.

³⁰For the better conceiuing of this point, we will heere aduertise the Reader, that in euery Indulgence there is required a iust and conuenient cause. For the gouernours of the Church are dispensers only of Gods mysteries,³¹ & therefore it is a pointe of their fidelitie with iust causes and conuenient meanes to execute their office. Wherefore although it bee a generall Axiome of Diuines, that Indulgences are of such value, as they sound: yet this is to be vnderstoode,³² if the cause be proportionable. Otherwise although they doe somewhat profite, yet so much only as the proportion of the cause requireth. And so may it happen, that although a cause be pretended as sufficient for a Plenary, or other Indulgence which is in deede proportionable,³³ if it bee executed with great deuotion and feruour: yet may it bee so coldely doone of some particular persons, that it arriueth not to the full obtaining of the Pardon, but only in some degree knowen to God alone.

Hereof may it appeare why I saide the Iubiley to be the safest.³⁴ For the Iubiley was first instituted in imitation of the Iubiley of the olde Lawe when a full release of many rigorous difficulties of that law was made according to MOISES his prescript. And this our obseruation of certaine times wherein the people of God should more earnestly attend vnto aspirituall liberty,³⁵ and a speaciall vniting of the whole Church togither in that lincke of charity which Christ lefte vnto his members, and most of all vnto a continuall communication and concord with the successours of Saint PETER: how necessary and profitable it hath bene: the experience of many yeeres doth euidently shew. This Iubiley had wont to be obserued euery hundreth yeaer,³⁶ afterward for the shortnes of mans life was reduced to euery fiftith: and nowe is obserued after euery fiue and twenty.

But besides this generall Iubiley,³⁷ sometimes there are particular Iubileys sent forth for some singular greate necessitie of the Church: in which for that the necessity is vrgent, and great and solemne causes are enioined for the obteyning thereof, and the wholle Church of Christ ouer all the worlde with one harte and one minde concurreth: no doubte can be made at all, but the cause is sufficient, and Christes liberality is open vnto the world: by which that cause which of it selfe is great and sufficient, through the merites and praiers of his spouse, is also made aboundant to euery one which with meane zeale and feruour fulfilleth the same.

Now to returne to our diuision of Indulgences.³⁸ Those Indulgences which are not full remissions: are of diuerse sortes. some are indeterminate: others, certaine and determinate. Of the first kinde are those, which remitte some proportionable parte of sinnes: as the third parte, or such other like. In the second are those comprehended,³⁹ which doe speacifie a certaine number of daies; as 7. 10. a quarentene, that is of 40. daies: or of yeres; as of one, of 10 of 100. 1000. or as it shall please the giuer, according to the auncient custome of enioined Penances:⁴⁰ not that any man shall liue so long, or as some Heretickes will grosly after their accustomed maner scoffe and taunt, that a man hauing had such an Indulgence may be sure that he may haue no time limitted to his iniquity: nor that the Church will presume to define that Purgatory shall remaine so long: it being to expire at the day of Iudgement: But that it may so be, that any persons sinnes though remitted: haue lefte behind them so much guilte of temporall satisfaction or punishment. For if the seuere estimation of the Primitiue Church hath adiudged euery notable mortall sinne to 7. yeeres Penance: then how many yeeres Penance should so many thoughtes, so many wordes, so many actions deserue as are in this colde age of ours so little regarded?⁴¹ Wiselye therefore doe they who neuer ceasse to procure these Christian helpes of our frailty, not contemning them as small, because they are not Plenaries: For it may so happen that to one which oweth 4: yeeres onely of satisfaction: 7. yeeres may bee as good as a Plenary. Moreouer of Plenary Indulgences none can be sure; no, nor of any Indulgence at all: whereas they cannot be sure of their estate of grace in the seeking of them, and if they be in grace: yet of any certaine determination of theire deserts of temporal paine: they cannot haue knowledge: neither of the full obtaining of so manye yeeres as are graunted of Pardon. The only way is therefore continually to embrace these motherly fauoures of holy Church, and that so much the more: for that in the race of our mortality, continually our burden increaseth: and whilest we seeke to cast off the olde: vncertaine of our discharge, we doe most certainely (at the least with Veniall sinnes) dogge our selues with new.

The true meaning therefore of these yeeres or daies is this:⁴² that looke how much of the paines of Purgatory we could redeeme with one yeers Penance in this world, such as might by reason be inioined vs, our deuotion & feruour and desire of satisfying Gods Iustice⁴³ considered: so much now by the benignity and mercy of the Church is in one yeeres Indulgence released: and so of other quantity of yeeres & daies. Which vnto him who considereth that by one yeere of Voluntary satisfaction in this life, much more then a yeere of necessary sufferance in Purgatory may be recompensed: will seeme no small benefitte. And it must not moue vs that we cannot remaine so many thousand yeres in Purgatory for neither Purgatory is measured by our time & yeeres & daies: & God can by increase of the paine euen in the day next befor the generall Iudgement, supply the wholle due of many thousand yeeres. After which maner they which are found aliue at the daye of Iudgement shall not want their Purgatory.

8. The right & autority of Gods Church in giuing Pardons, is largely proued.

A Learned & famous Author, very wel knowen vnto our aduersaries; not vnworthily, chargeth them with a common faulte which hee calleth SCIOMACHIA, fightinge with a shadowe. This fault if in any other matter they committe; in this of Indulgences, they surely are intolerable. I haue sufficiently touched their slaunders aboue. And whensoeuer they write or speake of this point, they doe nothing else, but either not vnderstanding, or malitiously slaundering the true intent of the Church, make themselues aduersaries where they haue none; impugne certaine absurdities which wee more than they detest; reprehende abuses which we roote⁴⁴ out; finally like madde, or dronken persons, fight with a shadowe, & that also of thier owne making. Wherefore least this poore labour of mine, taken principally, and only for my deere Catholicke Brethren, or those who being out of the way, would be glad to haue some direction vnto the trueth; might by any missefortune fall into the handes of some SHADOVVE-KILLER: I thought it expedient before I entered into any deepe demonstration of this matter, first to set them down the simple trueth: which being doone, euen as it were by the very same Candel which first was shadowed by themselues, nowe placed betweene them and their shadowe, the shadowe vanishing, the quarell might without any blowes at all be peacablely finished.

Yet nowe will I as well for the simple Catholickes vnderstanding, as for the better breaking of such skittishe wittes, from finding bugges where there is no cause: make some farther consideration of the trueth; shewing and prouing it out of holy Scriptures, & continuall practise of Gods Church.

But before we take this matter in hande: we must warne our aduersaries, that here we doe not intend to dispute whether there be any Temporall punishement after the remission of the sinnes then selues necessarily to be suffered of the penitent person: For this we suppose as certaine,⁴⁵ and before sufficiently proued. The like also doe we aduertise them of autority to remitte sinnes leafte by Christ in his Church: which heere we touch not,⁴⁶ as already shewed.

Nowe therefore thus we will briefely conclude our purpose. Christ hath lefte in his Church the⁴⁷ Keies of the kingdome of Heauen, autority to⁴⁸ remitte sinnes, the⁴⁹ worde of reconcilement, dispensours⁵⁰ of his mysteries, feeders⁵¹ of his sheepe, stewardes⁵² of his family to giue euerie one meate in due season: But in euery one of these is without any limitation contained euery thing belonging to those seuerall offices of gouernmente, feeding, and remitting: and consequently the remission of temporall Chastisement and correction: most certainely therefore hath God lefte the same in his Church But such autoritie cannot be executed in the Sacrament of Penance, which as we supposed is only ordained to remit the offence of God, alwaies in as much as it hath in it selfe, leauing a Temporall punishment: Therefore it is to bee executed out of the Sacrament; which is the very Indulgence which we defend.

Secondly S. PAVL in the⁵³ person of Christ,⁵⁴ & at the request of the Corinthians, pardoneth the incestuous person, remitting him (as THEODORET expoundeth, and the wordes doe manifestly importe) part of his deserued Penance: But what autoritie Christ gaue vnto S. PAVL: the same hath he lefte in his Church, vntill⁵⁵ we meet al into the vnitie of Faith, and knowledge of the Sonne of God, into a perfecte man: that is, euen vnto the worldes ende:⁵⁶ Therefore doth there nowe remaine in the Pastours the same authoritie. See heere the very word of Pardoning: if the Heretickes haue not left it out, or altered it in their Bible. Where also is to be noted, that S. PAVL executed this leuity in the Person of Christ: and so doe our Pastours, alwaies vsing this Phrase: Mercifully in our Lorde we release. Of which our Sauiour hath left vs sundrie examples in diuerse offendours, particularly in the aduoutresse, whose temporall punishment hee released.

⁵⁷Thirdly, the first Councell of Nice vnto some which had fallen in persecution, and whome the Councell calleth vnworthy of mercie: yet determineth to shewe humanitie: and imposing them Penance: yet giueth liberty to the Bishoppe, vpon the fruite of their repentance, and demonstration of a sorroweful minde, to deale yet more gently. But what is this but a Pardon?

⁵⁸The like authority is giuen to Bishoppes in the Anciran Councell before the Nicen Councell concerning Deacons, which in persecution for feare did sacrifice vnto Idolles, and towardes others also, that they may HVMANIVS AGERE:⁵⁹ Deale more fauorably.

⁶⁰Diuerse Canons wee haue also in the fourth Councell of Carthage, where S. AVGVSTINE was present, of the speedie, or slowe reconciling of Penitentes. Which is nothing else but to remitte them their temporall punishmente: which they at that time fulfilled, as nowe also sometimes is doone in the Church before reconciliation by the Sacrament of Penance.

Fourthly S. CYPRIAN in diuerse epistles complaineth of those which ouer-easely did giue peace vnto Penitents:⁶¹ for so he calleth that which we now call Pardons, and he writeth vnto the holy Confessors of Christ then in Prisons, to request them not to exceede herein. For those which for some faultes were in the number of Penitents: ordinarily had recourse vnto those which for Christes sake did suffer torments or imprisonment, and by their letters commended to their Bishoppes, were for their sakes released. Of which custome TERTVLLIAN also is a notable witnesse: exhorting the Martyrs to peace amongst themselues,⁶² because they obtained peace for many; which otherwise had not peace in the Church.

Fifthly the Penitentiall Canons of the Church were made and decreed by the Church: and by the same they haue bene released as we haue shewed. But to release the Punishments of this world and to leaue men with the debte of more bitter punishment in the other, were not to prouide carefully for the welfare of Christes flocke: Therefore the continual practise of the Fathers hath bene in remitting the Penances enioined, to remitte all the deserte of chastisement euen in the other worlde.

But if one shoulde obiecte: that they did no more, then we are accustomed to doe, who when we enioine Penance lesse then the deserte, doe not withall pardon the wholle satisfaction: so doth it not seeme that these Fathers pardoned their Penitents, but onely were contented with a small Penance, leauing the rest to Gods iudgement and their deuotion This cannot be any waies defended, for they wholly pardoned them, and gaue them Peace, and neuer charged them with any care or study of farther satisfaction: wherefore they much differed from our maner of Penance: who neuer enioine it as a sufficient remedy, but as a necessary parte of the sacrament, and a medicine for the time to come: hauing also regard in some parte to satisfie the Iustice of God still leauing the parties perswaded of their farther debte.

⁶³Thus much be spoken of that feruent time of the Primitiue Church, when deuotion abounding neither sinnes were so rise, nor Penances so easie as now a daies And therefore in those daies, were the Penances so greate and so long, that those holy and learned Fathers thought them sufficient to make a full satisfaction vnto that which Gods iudgement had decreed vnto sinnes remitted. Since which time the holy Church hath tenderly prouided for the delicatenes of her children, least they should be⁶⁴ circumuented by Satan, and so quite ouerthrowen from their wholle course of Religion. For which respect, as she is more milde in imposing of Penances, not remitting but leauing the greatest parte of the due correction to mens owne election: so is she also more liberall at conuenient times, in imparting of the Treasure of the Church to their release & pardon. not only remitting enioined Penances, which would haue bene sufficient in the new spring of the Church according to the course of those daies: but also in a most large maner absoluing from al maner of desert of Punishment.

Now therefore hauing shewed most manifestly this practise of the Church both in the Apostles time, and in the time of the Martyrs,⁶⁵ and after them when a generall peace was giuen to the whole flock of Christ: ther cannot be any question of the times following, this verity neuer being called into doubt before IHON WICLEFFE with his scholler IHON HVSSE and MARTIN LVTHER three persons of eternall infamy, began to perturbe not only the peaceable gouernment of the Church, but also therewith, all true Christian policy of ciuill common wealthes. For one of WICLEFFS artickles is this.⁶⁶ There is no man either a temporall Lord or Prelate or Bishop, whilest hee is in mortall sinne. And another.⁶⁷ Vniuersities, Studies, Collegies, Degrees, and mastershippes in the same, are by vaine heathenisme brought in, and as much profit the Church, as the deuil. And againe.⁶⁸ God must obey the deuil. These articles were confirmed also by IHON HVSSE: who more plainly vttereth there a good lesson of theirs, wc with the condemnation in the Councell of Constance we will also set downe.⁶⁹ Euery Tyran may and ought lawfully & meritoriously to be slain by whatsoeuer his vassall or subiect, yea by secret deceites & subtill fawnings or flatterings: notwithstanding any othe taken, or confederacy made with him, without expectation of any sentence or commission from any Iudge whatsoeuer. This is the goodly doctrine of them, who as they began at the first to derogate vnto the high iurisdiction of Christ his Church: so they went forwarde to abolish, asmuch as in the did lye, all ciuill roialty. so that worthely we may say that they were such as S PETER and S. IVDE did speake of,⁷⁰ who despise dominion, & blaspheme maiestie, being bould, selfe pleasers, and such as feare not to bring in sectes. But that we may see how reuerend account the Catholike Church hath alwaies made of obedience due to temporall Princes⁷¹ not onely modest but euen to those which are waiwarde, in al iust and lawfull actions, for otherwise we must obey⁷² God rather than man. Let vs here the Councells graue sentence of this matter. Against this errour this holy SYNODE endeuouring to oppose it selfe, and vtterly to take it away: doth declare and define that this doctrine is erroneous in faith and maners: and condemneth and reprooueth it as hereticall, scandalous, and opening a way to fraudes, deceites, lies, treasons, periuries. Moreouer it declareth and decreeth, that whosoeuer doe stubbornely affirme this most perniciouse doctrine, are Heretickes, and as such according to the Canonicall decrees are to be punished.

Thus much of the first breeders of this heresie IHON WICLEFFE and IHON HVSSE: the first of the wc (that you may the better knowe him) therefore departed from the Church in the which he had bene a Priest:⁷³ onely because he had the repulse from a Bishopricke. As for MARTIN LVTHER; it is well knowen what giftes of the holy Ghost he had, who had not the gift to obserue that chastitie which hee had Vowed, and to keepe himselfe from a sacrilegiouse and incestuouse life. That we may thinke that in him as a first ADAM of this new creation, all the ministeriall posteritie for the most parte hath bene infected.

But it will not be amisse & farre from our purpose of Indulgences,⁷⁴ to let the Reader vnderstande thus much: that forthwith after his strange vocation to his newe kind of licentiouse life, the first quarell that he pretended was against Indulgences: and that not vpon zeale and conscience but onlie for ambition and enuie, that the office of preaching Pardons, and publishing the POPES Bulles was from the order of S. AVGVSTINE, in which hee had many yeeres liued a Moncke, translated to the order of Dominican Friers. Whereupon in his first disputation at Lipsia, he gaue a cleare testimony of the spirit by which he was called: when he cried out: This matter neither was begonne for God: neither shall be ended for God. And that you may the better perceiue his ghostly zeale: he saith, that if the Scriptures had not beene most cleare against him in the matter of the Blessed Sacramente: hee would for to haue done the POPE a displeasure, long before haue denied the Reall-Presence, which notwithstanding he neuer durst That we may say nothing of his singular profiting in his Masters schole,⁷⁵ when hee saide that he had beene taught of the Diuell that MASSE was naught, and therefore that he had abolished it.

Against this man and his predecessours if wee shoulde alleadge the Councell of Trent,⁷⁶ wherein all the Learning and Holinesse of the wholle world conspired togither: Vndoubtedly vnto him, who in respecte of himselfe contemneth a thousand AVGVSTINES, and as many CYPRIANS,⁷⁷ and thought King HENRY the 8. one of the most famous Princes of the worlde, with all his fellowe Princes, not to be worthy to vnlatche his shooe: we may well thinke what it would auaile. Much a like woulde it proue if we shoulde bring him the generall Councell of Constance:⁷⁸ where beeing so manie Schismatickes about the true POPE: woonder it is that they should agree in this pointe, as in all other pointes of Religion, if the trueth had not preuailed.

But what will they say of other generall Councelles, before euer Hell had opened mouth against this most certaine verity?

The generall Councel of Vienna,⁷⁹ did acknowledge the power of giuing Indulgences. For in that Councell by CLEMENT the fifth, were graunted Pardons in the Feast of CORPVS CHRISTI daie. And order taken against the abuses of some which vnlawfully preached Indulgences.

And in the generall Councell holden at Lions,⁸⁰ vnder INNOCENTIVS the fourth: we haue admonition giuen to Bishoppes, not to exceede in graunting Indulgences

And before that, the great Lateran Councell⁸¹ vnder INNOCENTIVS the thirde, limiteth the⁸² Indulgences of Bishoppes. The same also taketh away⁸³ the abuse by which Abbates had woonte to graunt Indulgences. We haue also in the same,⁸⁴ mention of Indulgences vsed to be graunted to those which went to the recouery of the Holy-land. As we haue at the⁸⁵ same time an aunswere in a question of Indulgence by HONORIVS the thirde: as also of ALEXANDER the thirde, before all these. Where these Councells & POPES speake of them, not as of a newe diuise, but as of a thing generally vsed in the Church.

BONIFACIVS⁸⁶ also the eight in his Extrauagant wherein he proclaimeth the Iubiley: saith that by faithfull relation of auncients, there were many remissions and Indulgences graunted in the Apostles Churches at ROME. Neither was the Iubiley first instituted by him, but⁸⁷ as an vsuall thing euery hundred yeere practised. And⁸⁸ a writer of that age, maketh mention of an olde man who that yere came to ROME, & reported that his Father was at ROME for the same cause the hundred yeere before;⁸⁹ and had commaunded him if he liued so long, to go thither the next Iubiley So that we knowe no certaine beginning of the Iubiley. But that it was by this POPE⁹⁰ ordained to be euery 100. yeere. And by CLEMENT⁹¹ the 6. euery 50. Afterward by decree of SIXTVS ye 4.⁹² brought vnto euery 25. yeere. Where it now remaineth.

To this wee adde the auncient practise of the stations in ROME, that is, the visiting of certaine particular Churches in the Lent, Aduent, & Imber daies; and other times also, in which stations from very auncient times vsed: as from the time of Saint GREGORIE at the least; as appeareth in his Sacramentary: great Pardons haue beene graunted to those wc visit with deuotion the aforesaid Churches.

Nowe if fiue generall Councells, and so manie auncient Doctors, without any contradiction, with such general consent, and ioifull approbation of all Christendome, grounded vpon the expresse autoritie of Gods owne worde & iurisdiction graunted to the Church, and practise of Antiquitie, bee not sufficient to conuince any vnderstanding: there is nothing sufficient to performe the same.

9. The same verity is prooued by reason necessarily deduced out of Scriptures: And the treasure of Indulgences is declared.

BVt we wil moreouer by necessary consequence deduce this wholle matter out of holy Scriptures, whereby we shall giue a farther light to our whll discourse. But first I suppose these things following as most true, yet briefely touching also the grounds thereof.

⁹³First, that a man Iustified by Gods grace, and hauinge a Temporall debte of punishmente remaining, may iustly and equally⁹⁴ satisfie vnto Gods Iustice for the same. The Diuines distinguish a double kinde of iustice betweene God and vs, as well in Meritte, as in Satisfaction. The one is a certaine rigorous iustice, the other a iustice of condignitie. The first requireth a rigorous equality in the worke; and that, that which is offered vnto God, be of the offerers goods, not receiued of the liberality of him to whom it is offered. And such iustice was in Christs Meritte and satisfaction vnto his Father for vs: but in vs there can be nothing which we haue not liberally receiued of God: and therefore in this rigorous manner, we can neither meritte the least grace in the worlde, nor satisfie for the least idle worde.

The second requireth nothing else, but a certaine proportion of the worke which is offered, and besides, the fauour & acceptation of God, & promise either of rewarde, or of release of punishment: which is alwaies founde in him which is in grace. For hee which remaineth in Christ,⁹⁵ hee bringeth much fruite. For he hath the seede of God within him, and his workes are doone in God: and the grace of God worketh with him. Now hence it proceedeth, that although we cannot bring any condigne satisfaction for our sinnes, or for the paines of Hell due vnto them, so long as we bee either withered braunches, or altogither out of the vine: we may notwithstanding vndoubtedly being quickened by the same liuely vine, and hauing the holy ghost within vs, perfectly doe the same for our temporall debt. Yet by that which is Gods, & which we haue receiued of God Wherfore we must say with DAVID vnto God: thine are all thinges,⁹⁶ & what we haue receiued of thy hand, we haue giuen vnto thee. After this manner doe we holde, that life euerlasting which is indeede⁹⁷ grace: is also most certainely a⁹⁸ Crowne of iustice: & the day peny, & a reward. And this in our present case of satisfaction, is so much the more easie, for that this satisfaction which is to be made, is but only for temporall punishmente, the euerlasting beeing by the Sacrament chaunged into temporall. An what meruaile is it then by our workes to satisfie o this; if we may by our workes deserue Heauen? So that to satisfie for our temporall punishment is nothing else, but as if a Traitour receiued into his Princes fauour againe, shoulde by his god deserts, holpen als by the same Princes creditte, and grace, be admitted into the felloweship of his Princely throne: and who may doubt, but that this man may with more ease obtaine the release of a small fine, or amercement, then he hath deserued so great a dignity?⁹⁹ Nowe therefore wil we account a most cleare trueth: that he which is in Gods grace, may satisfie for his temporal debte of Gods correction.

Secondly I make also this supposition, that such a necessarie linke¹⁰⁰ there is amongest all those which are liuely members of Christ: that as they receiue life and vigour from the heade, so they communicate also helpe and comforte one to another: which is the communion of Saintes. And that in vertue of this communication and fellowship, one which is in grace, euen as he may of Iustice & with equality, (as we haue said) satisfie God for his own sinnes remitted. So may he also of the like iustice & equalitie satisfie for another, being also in grace. This doth S PAVL not once declare vnto vs: when he saith, that¹⁰¹ the aboundance in spiritual things of those in Hierusalem, shall supply the wante of the Corinthians. The like hath he of the¹⁰² Romans. And he¹⁰³ reioiced in suffering for the Collossians, & accomplishing in his fleshe those things which wante of the Passions of Christ, for his bodie, which is the Church: such beeing the disposition of Christes heauenly wisedome: that although hre be no insufficiencie in his owne Passions, yet he will glorifie his wholle body, vniting his Passions with the Passions of his mysticall men bers to his owne honour, and the succour & reliefe of his wholle Church. And this second supposition must also be vnderstoode of those which are Deade and in Purgatorie, For with them yet remaineh the same Communion. And those which are aliue¹⁰⁴ may be Baptised for them, as Saint PAVL saith: that is, may by their afflictions & penance (which is a baptisme of¹⁰⁵ teares) make recompence for their sinnes. Which will be somewhat for our purpose hereafter.

And for the better vnderstanding of this point, thou shalt vnderstand good Reader, that our good workes way be in 3. sortes beneficiall vnto vs from God. They may bee Meritorious, Satisfactorious, & Impetratorious, that is, obtaining at Gods hands any good thing. They are Meritorious in yt they be doone in grace, for no good worke shall passe vnrewarded: & therefore euery particular good worke doone in Gods grace, deserueth of Almighty God through his liberality and by the Merits of Christ, (which to one being in Gods fauor are vndoubtedly communicated) both increase of grace, and such degree of Gods glory in heauen, as is correspondent to that grace. They are satisfactorious, in that they be laborious and painefull. For these are two distincte thinges in euery good worke: to proceede of grace and Charitie; and to be a painefull exercise. The one deserueth a mutuall loue of God, vnto which is annexed a rewarde: the other maketh iust and equall paiment for a deserued punishemente. And although there be three speciall workes of satisfaction, Praier, Almes, & Fasting, as hath beene saide; vnto which al other are reduced: yet whereas (as the Philsophers doe teacch) the obiecte of vertue is difficult for the corruptnesse of our nature: there is no vertuous worke either inwarde, or outwarde, but besides that it is Meritorious, it is also Satisfactorious. They are finally Impetratorious, or obtaining of God: in as much as they are either Prayers, or any thing offered vnto God by way of Petition, or demaunde. Which I adde for that any Satisfactorious worke may not onely be directed for the behalfe of another as it is Satisfactorious, but if it bee deuoutely offered for the obtaining of anie good thing for our Neighbour, it is also Impetratorious, and a kinde of Praier. As if one should Receiue, or Fast, to obtaine for his brother health, or any vertue. And this effecte of obtaining is founded in the liberality of our Sauior & promise, yt whatsoeuer we shal aske in his name he wil graunt vnto vs.

Now of these three thinges certaine it is that the first redoundeth onely to the good of him wc w rketh.¹⁰⁶ For all mercy shall make a place to euery man according to the merite of his workes: no pure creature hauing this priuiledge to merite for any other: that being the priuiledge of Christ alone who hauing no neede of merite himselfe for the glory of his owne soule, it being endowed with all wisdome grace and glory euen from the first moment of his conception, deserued grace and glory for vs al. Who therefore is compared vnto a Nurse. For euery other person by his ordinary nutriment receiuing benefitte & substance for himselfe alone: the nurse eateth for her selfe, and for her child. But the other two may effectually be donne for others, for as a man may pray for another: so may he also satisfie for another, if both be in grace: as we haue prooued,¹⁰⁷ & may be vnderstood also by MOISES and S. PAVL, who desired of God to satisfie for their peoples faulte: & by those iust, which if they had bene found in SODOME, shoulde haue saued the wholle Citie. Yet there is here to be obserued, that although those which are in deadly sinne be not wholly excluded from the communication of the meritts of the Church: this is onely in respect of her praiers in which they are included, and of a certaine kinde of meritte which the Diuines call DE CONGRVO of conueniency, farre inferiour to that which we spoke of, and of no certainty. But of this satisfaction by way of Iustice: they are no way partakers: because they be deade members.

Thirdly heereof doth followe that necessarily we must admitte some workes of Supererogation,¹⁰⁸ which may be vnderstoode of two sorts. First, those are called workes of Supererogation, which belong to the Euangelicall Councells: of which enough hath beene saide before. Secondly, those are called workes of Supererogation, which although in respecte of Meritte, they be profitable to the person by which they bee wrought: yet in respect of their Satisfaction which they haue in them, were not necessarie to the doers of them. They hauing not in Gods iudgement deserued so much penaltie as they heere suffered: their euerlasting punishment first beeing remitted; if euer they deserued it: which I adde, because of our Blessed LADY who was neuer subiecte to such deserte. Such a one was first our Blessed LADY, the most aboundant fountaine nexte vnto Christ of al Meritte and Satisfaction.¹⁰⁹ Such another was Saint PAVL who as he saith himselfe suffered for the wholle body of Christ. Such a one was also the holy Patriarche IOB by Gods owne iudgement and testimony approoued.¹¹⁰ who although he confessed that he had deserued wrath: yet he bouldly saieth that the calamitie which he suffered in respecte of his desertes was heauier than the sande of the sea: Such were the holy Christians of Hierusalem whom S. PAVL saieth to haue hadde aboundance of spiritual treasures:¹¹¹ Such also no doubt were the holy Apostles and infinite Martyrs & other Saintes of God.¹¹² And here no doubt an Hereticke like a reprobate Ismaelite whose hands are against al, and all handes against him, who alwaies pitcheth his tenthes opposite to his Brethren: wil scoffe and taunt, vttering the wholle stoare and talent of his scurrill religion. But how shall we auoide him? for if we exaggerate our sinnes, and humbly seeke to confesse them: then are we superstitious, and butchers of our owne consciences: if we with all humilitie¹¹³ glory in our Lorde who hath by his blessed Passion giuen such pretiouse¹¹⁴ giftes vnto vs, that we¹¹⁵ may be the sonnes of God, & receiue¹¹⁶ the pledge of his spirite in our hartes, and haue him¹¹⁷ speaking and¹¹⁸ working within vs, by whose instinct and influence¹¹⁹ we may doe workes acceptable vnto God: then doe wee depresse the merittes of Christs death: & are enemies vnto his grace. If we be very seuere in exacting rigorous Penances as in the Primitiue Church: than doe we trust too much in our own Satisfaction. If with the lenity & mildnesse of Christ and his Apostles, we remitte due & necessarie Satisfactions; then we vsurpe the office of Christ to pardon sinnes.

Quo teneam nodo mutantem Protea vultus?

¹²⁰So was Saint IHON Baptist by the Iewes reprehended for too much austeritie, and our Sauiour for his kinde and liberall conuersation.

But letting alone al large discourses of this pointes least we should make a long volume: to a Catholicke, whome I intend onely heere to instructe, this which I will nowe adde, shal be a sure demonstration. For if one be a Martyr,¹²¹ both according to the holy Scriptures and to the wholle consent of Fathers & practise of the Church, his only death is a sufficient satisfaction for all his temporal punishement. Nowe if he doe not only die for iustice, but be most barbarously Whipped, Mocked, Racked, & Mangled, and that without any respecte of ordinary humanity, as we knowe to haue beene doone in the Primitiue Church: O let¹²² my soule die with the death of the iust: how¹²³ pretiouse in the sight of God is the death of his Saints? our Lord¹²⁴ keepeth all the bones of them, one of them shall not perishe: what superaboundance of Passions is heere? Now these and such like workes: in that they were Meritorious, are rewarded in their own persons with glory: but in that they are Satisfactorious:¹²⁵ they accomplishe that which wanteth in the Passions of Christ for his body. They shall not want their correspondence of deserued remission applied vnto others their fellowe members. No otherwise than when nature hauing serued the vitall members with due nourishement, afterward deriueth her liberality vnto all other partes of the body. And thus much of workes of Supererogation.

Fourthly hereof nowe is heaped an infinite masse,¹²⁶ or treasure of the Satisfactions of Christ and of his Saints, that is, of the wholle mysticall body of Christ. which is called the treasure of Indulgences. For all the benefite of our satisfactions is first applied to our own necessities (if we doe not otherwise apply them to the good of our neighbour, which we may doe with very great Charity, although we neede them our selues) But if there be any thing in them superfluous vnto any Saint for his owne paiments, not applied by himselfe in the very doing of them for some other: than are they layed vp in the Churches Treasure, to be applied as she shall with her wisedome decree. Nowe therefore out of al these infallible foundations, I gather my purpose in this manner.

¹²⁷There is a sufficient treasure in the Church for to recompence the wholle debte of temporall punishement, which is in all the liuely members of Christ: But such treasure may be applied vnto these members, by those which gouerne the family of Christ: therefore may those which gouerne this family, pardon and remitte vnto them the temporall punishment for sinnes. Which reason is so manifestly deduced out of that which went before, that we neede not to make any larger discourse.

10. Diuerse Illations out of the Premisses, concerning the nature of Pardons.

¹²⁸TO conclude this wholle Treatise of Indulgences, we may gather out of that which is said: First, that although a Pardon be principally and properly an absolution from the debte of punishement; giuen by the vertue of the KEIES: Yet is it also a kind of compensation withal. For the Prelate graunting a Pardon, doth so absolue the Penitent, that he maketh out of the treasure of the Chuch, an equall paimenr vnto Almighty God for the wholle debte: paying in the heade, & in other members, that which shoulde without his sacred autority haue beene paied by the partie himselfe. Or thus more plainly, for the capacitie of the simpler sorte: a Pardon is a mercifull release in respecte of the Penitente: but in respecte of Gods iustice, an equall payment, made by the merits of others, applied for a recompence of the Penitent his sinnes. And heerein we may see howe this absolution differeth from the Sacramental absolution in penance.¹²⁹ For there, is applied onely the Merits of Christ, & not of his Saintes: whereas their merits coulde not reache vnto the taking away of the sinnes themselues, nor of the euerlasting paine due vnto the same. But here the merittes also of the Saintes in as much as they are Satisfactorious, doe take place. God hauing so disposed, that according to ye sweet gouernment of his Church, his members doe in the course of their iustification & deliuery from all punishements, what they are able: they being able by the concourse of his Spirite nowe dwelling within them to satisfie for temporall paine. Besides, in Penance the wholle euerlasting paine is taken away, but heere not alwaies the wholle temporall correction, but so much onely as it pleaseth the giuer, according to the proportion of the cause. Finally the Sacramente is an instrument of Christes eternall Priesthoode, in which he himselfe remitteth sinnes by the instrumentary ministery of his priest: But in Indulgences the Prelate is properly the worker, by his autority receiued from Christ: neither is it necessarie that he be a Priest or Bishop, if he haue iurisdiction: which may be in a Bishop elected & yet not consecrated.

Secondly,¹³⁰ we inferre that onely Bishoppes can giue Pardons to those which are of theire Diocesse: and that not onely for the restrainte made by the Church: but also for the very nature and condition of Pardons. For although vnto all Priestes be saide whose sinnes soeuer you forgiue they shall be forgiuen: yet is this authoritie alwaies vnderstood according to the necessarie regiment which Christ hath ordained in his Church. And therefore a Priest cannot by his Priesthood alone absolue, except he haue iurisdiction also. Likewise an ordinarie Priest, although he be a Parish Priest, and haue cure of soules, cannot excommunicate: and yet that autoritie belongeth vnto the Keies of the Church. These thinges therefore doe require such soueraigne autoritie as is in the chiefe gouernours and Prelates of the Church: and espeacialy in this present case: where the common treasure of the familie being dispensed, there must of necessitie be had the consent of the ruler of the same, which is euery Bishop.

¹³¹Thirdely we may gather, that the POPE in limiting the Indulgences of Bishops, hath not doone them any iniury at all. For the Bishoppe hath not autoritie ouer the works of any which are not his subiects. And those also being once dead belong no more to his diocesse, than to another: and consequently the application of their Merittes is out of his iurisdiction. Wherefore his particular treasure beeing so vncertaine (for it may so fall out that in his wholle Diocesse there may be very fewe superfluous satisfactions) the POPE in limiting him hath prouided for all inconueniences, least the Bishop deceiue the people, in promising more than he may performe: which in sacred matters is a pernitious thing. And moreouer, it is very probably to be thought, yt the POPE hath allowed those Indulgences which Bishops may giue, as out of the common Treasure of the wholle Church, and so there can be no doubt of the value of them at al, nor any iniury in restraining the Bishop, who is rather holpen thereby.

Fourthly hence appeareth the reason,¹³² why an Indulgence cannot be receiued by him which is out of Grace. For Grace is necessarie to participate ye benefit of other mens Satisfactions. And the Indulgence giueth me onlie so much as my owne Satisfaction could doe: but my Satisfaction were nothing doone out of Gods fauour: therefore can the Indulgence heere auaile me nothing.

Fifthly we may nowe vnderstand what difference there is betweene the Satisfaction of others applied by the Church: and by one man vnto another.¹³³ For he which applieth his own Satisfaction to another, cannot surely knowe whether himselfe be in Grace, and consequently whether his Satisfaction be accepted of God: But these Satisfactions applied in Indulgences are most certaine. Besides: another man applying his Satisfaction for my reliefe, doth not absolue me from my debte of Satisfaction, but only payeth for me. Wherefore I am still bound to fulfil my Penance, that beeing a meere personall worke to bee vndertaken by my selfe: But the contrary is in Indulgences as hath beene declared before. Last of al, after the worke is past, we cannot apply the Satisfaction of it vnto our neighbour: but it either helpeth our selues, or if it were not necessary for our selues, it goeth into the common treasure: But the Church applieth the Satisfactions of workes which are past to our reliefe in Indulgence.

Sixthly, he which receiueth an Indulgence,¹³⁴ is bound notwithstanding to fulfill all Penances which are publickely enioined him. For indulgences onely take place in the court of Conscience, and betweene God and vs: vnlesse it be otherwise expressed. And those Penances are to Satisfie the worlde scandalized by our faultes, and to be a warning for others from committing the like.

¹³⁵Seauenthly it is no blasphemy to say that in Pardons is made an equal recompence for paines of sinnes vnto Gods Iustice. For it is Christ which paieth, and maketh this recompence out of the merits of his whole body, that is, his owne, and his Saints merits. For he hath entered into so straite a society with his members, that they accomplishe that which wanteth of his Passions in their flesh. But it is no blasphemy to say that Christs merites make an equal recompence for sinnes.

11. Of Pardons for the Deade.

FInally, wee hence inferre that Pardons may bee graunted vnto the Deade, who in the vnitie of CHRISTES body, haue departed this life: and that in as infallible a manner (if the cause bee sufficient) as vnto those which are aliue: yet not by waye of absolution, but by waye of Suffrage, which we will forthwith expounde. For it is to be vnderstoode:¹³⁶ yt the soules departed out of this worlde, & in Purgatorie suffering the chastisement of God: may, as aboue hath bin shewed out of S. AVGVSTINE, be holpen by those which are aliue, three waies. First, by ye holy Sacrifice of the MASSE: which is vndoubtedly propitiatory for the quicke and the dead. Secondly, by the praiers of the Church, and of other deuoute Christians. Thirdly by Almes, or any other Penall worke doone for them. And concerning the first: because it is not our owne worke, but the very worke of Christ himselfe: we will not heere speake thereof. The second is founded as we saide before, in the meere liberality of Christ, without any certaine promise. For although God infalliblely doth heare and graunt the Petition of one which is in grace, when he praieth for himselfe,¹³⁷ and for necessary things vnto saluation, & with humility and perseuerance: yet when he praieth for another, either aliue or dead, there is no such certainty and infallibility of obtaining. Because we know not, whether, or howe farre God accepteth our praier, nor the disposition of the other. The like is to be said of that imperfecte kinde of Merit, which is called DE CONGRVO of Congruity or Conueniency: For oftentimes one which is in grace meriteth for another man either aliue or dead, many good thinges: yet because herein is no certaine Lawe or promise of God, or reason of Iustice betweeene him and vs: as there is in the other merit of condignity, which wee spake of before: there is no certainty but all lefte to the secret disposition of God. But the third thing, which is to offer for them which are dead in Christ either Almes, or Fasting, or any other work of Satisfaction, yea, & Praier, in as much as it is Satisfactorious, because of the labour thereof: hath an infallible effecte, euen of iustice for to satisfie for their paines. Yet so that the offerer be in grace. The reason of this, is, that which we touched before, for that they be of the Communion of Christes mysticall body: and in great neede of helpe: and therefore doe receiue the influence from the heade, as other members doe. And as there is an equality of Iustice in the satisfaction of one iust man offered for another beeing aliue: so also is there the same kind of iustice, in the same satisfaction, offered for the dead.¹³⁸ Wherefore it is very profitable for him which praieth for the dead, not only to offer his praier to obtaine mercie for him: but also to offer vnto God that very labour of praying for him. For in this respecte it is satisfactorious, & hath an infallible effecte for him: in the other respecte it is impetratorious, and hath no certaine promised measure of benefite, but only according to Gods meere liberality, the deuotion of the partie which praieth, and the estate of the party deceassed considered. Yet doe I not doubt but that alwaies something is also obtained, when the satisfaction is auaileable. For it belongeth to Gods merciful liberality to bestowe where we by, his gratious permission & promise doe bestow: so that it is very conuenient to thinke that if in such praier the satisfaction be sufficiently deriued to the deade by our application: God also by hearing the same Praier doth liberally graunt our request in part, and adde somewhat to the value of our small recompence which we make for our Brother. Yet as the quantity is vncertaine so may it be much more, the deuotion of the praier being feruent, than that wc proceedeth from the certaine limited fruit of the satisfaction.

These helpes therfore which we may afforde vnto ye soules departed: are called the Suffrages of ye Deade.

Now euen as in those which are aliue, by the Indulgences of the Church, recompence is made for that ten porall punishment which they ae deserued: so also may the same Indulgences take away the debtes of those which are departed, and that as infallibly, as they are profitable to those which are in this worlde.

For this is the wholle course of an Indulgence in this life. PETER oweth vnto Almightie God great Penance: and because men which are aliue may applye their satisfactions for PETERS reliefe: therefore may the POPE out of the Treasure of the wholle Church yeelde vnto PETER conuenient reliefe: of which infallibly PETER shall be partaker if he be in grace: and a recompence of iustice is made vnto God for PETERS debte. Euen so is it in the deade: who for that they may be partakers of common Suffrages of the Church: may by Indulgences receiue a perfect supply of that which by the suffrages they may receiue.

This doe the Diuines call,¹³⁹ and it is so also called in the ordinary Pardons, By way of Suffrage: that is, not as some doe misse vnderstand it: as if the meaning of such a Pardon were, if they can obtaine it of God, they shall deliuer a Soule out of Purgatory: for then the Pardon could not be of certaine force for the dead: But the sense is: they shall deliuer a Soule out of Purgatory: euen as if they had donne so much of ordinary Suffrages for them, as were sufficient for the wholle effect of the Indulgence. This shall be more cleere if we consider, the cause of this maner of speach, which was this. To those which liue in this world: Indulgences are not onely recompences made to God for our debte: but also a proper absolution: The POPE absoluing vs, and paying that which wee owe out of the Treasure. Nowe the POPE hauing no autoritie or iurisdiction ouer the deade, he cannot absolue them: yet as he may and all other Christians may by common Suffrages yeelde them conuenient helpe: so may he supply such helpe by applying out of the Treasure, that which may be auaileable vnto them.

And therefore although he doth not absolue then, as not being their iudge: yet he applieth to their certaine benefitte and reliefe the common satisfactions of Christ & of his Saintes, which he hath in his custody. Wherefore when he saith: I graunt this Indulgence by way of Suffrage, it is as much as if he saide: I do not absolue then,¹⁴⁰ but apply vnto then so much of Ecclesiastical helpe, as may sufficiently recompence for then. But euen in these Pardons also is required a iust & conuenient cause, without the which they shall haue either none, or not so greate force as the wordes doe sound is we saide before. The like also is to be iudged of the estate of grace of him which obtaineth the Indulgence for the deade ¹⁴¹ yet with some difference, betweene these Indulgences, and those which are graunted to them which liue in this worlde. For two manner of workes may the POPE require in Pardon for the Dead. The first, are workes which haue no other goodnesse in them, than that which they haue of sede, as if the Pardon should runne thus. Whososoeuer visiteth this Church, or saieth such a Praier, &c. shall deliuer a soule out of Purgatory. And such things being doone out of Gods grace, because without his the worke hath o goodnesse in it: there cannot be a sufficient cause of Pardon: and therefore the Pardon auaileth nothing Other workes, may haue some goodnesse in themselues, or in some extrinsecal thing: although they haue ne by the doer. As if this should be the forme of the Indulgence. Who saith MASSE, or causeth to be said MASSE for such a cause, or giueth Almes for the maintenance of such a place; shal deliuer a soule out of Purgatory. For certaine it is that MASSE & ALMES doe good vnto ye Church, although they wh ch saide it, or made them to bee giuen, bee not in Grace.

And in such workes,¹⁴² if by some circumstance the minde of the POPE be not gathered to the contrary; that is, that he require that they be deuoutly and with grace perfourmed: then may the Pardon be obtained for the dead by one which is not in grace. For heere the POPE graunteth the Pardon, for a iust cause, which is Gods glory and honour by those charitable workes, and the other doth nothing concurre vnto it, but by determining the person to whome the POPE may apply it. Euen so is it in the Dirige, of a naughty Priest, offered for one that is dead (as for the MASSE, it is certaine that it hath effecte of it selfe, without any respect to him which saith it, euen for those for whon a naughty Priest doth offer it) Who if he say this Dirige of his own deuotion, & priuately: it is nothing auaileable. But if he doe it to fulfill the bond of the Church, whose Minister he is, or in the Quire: than doth it very much profite the Deade: for in this he beareth the person of the wholle Church. So also is it, if my man being in sinne, giue out of my Purse by my consent, or generall leaue. Almes to the poore. For in these examples the workes are more f ersons, than of those which doe execute th it in the Suffrages and Indulgen when the POPE respecteth the w the goodnesse thereof in the effecte recite from a naughty roote from w no goodnes at al. For in such a case, a arcantable of Pardon himselfe: yet a worke a mothers appointment wherunto is annexed a Pardons for the Deade: although perhaps the worke doth nothing profite the Deade, but only in as much as it doth determine the POPES application of Pardon to this Particular party deceased.¹⁴³ Neither is that necessary which some doe require: that a man for to be holpen by Indulgences after his death, haue had whilest he heere liued, a special deuotion to the autority of the Church, and a diligent care to helpe the soules departed, or a particular resolution to satisfie vnto God in this life: (although this last be singularly profitable to make at the least in the houre of death:) For it is sufficient that one be in Purgatory: for then he is also in Grace. And the want of those affections in life time, in a higher degree than euery Christian is bounde vnto, vnder paine of Mortall sinne, although perhappes it hath increased the debte in Purgatory: yet can it not hinder the common influence of Christes Passion, and the participation of the Churches Suffrages, or of the Treasure of Indulgence.

12. The conclusion of this Treatise: & of the fruit of Indulgences.

THus much haue we saide according to the most sounde opinions of Learned Diuines, of this dulgences. Which for that it was IONIS ET PETRA SCAN offence, and a rocke of scandall to stumbling made Israell to sinne: which followe his Doctrine, a com blasphemy against the CHVRCH: it my part to handle more largely, than the purpose of this BOOKE did require. If nothing will suffice them, no reason content them, no autority conuince them: then let them knowe that they, beeing out of the number of GODS Children, can neuer be troubled with Purgatory, nor with Pardons, which haue relation vnto Purgatory. The one being a place of correction for children, the other a mercifull fauour exhibited vnto the same children. But of them which despise this Rodde of Discipline of our Almighty Father, and contemne his Indulgence and Mildenesse: is saide of the Apostle.¹⁴⁴ If you be without Discipline, whereof all be made partakers: than are you Bastards, and not children. And that of the Prophet.¹⁴⁵ He shall strike the earth with the Rodde of his mouth: & with the breath of his lippes he shall kill the wicked.

But we whom God of his infinite mercy hath vnited vnto his misticall body of the holy Church; as we must of necessity, if we will remaine in the same vnity, acknowledge and reuerence the sacred autority and power of giuing Indulgences: so in seeking with diligence to obtaine them, we shall reape three singular benefittes.¹⁴⁶ First wee shall receiue encrease of meritte, and consequently of grace in this life and glory in the other: whilest wee deuoutely performe those good workes, vnto which alwaies we are inuited by Indulgences. Secondly we shall obtaine the release of the paines of Purgatory, by diminishing in our mortall life the debte thereof: which by those which feare the corrections of God, and consider how farre, as S. AVGVSTINE saieth¹⁴⁷ those paines exceede whatsoeuer can be suffered in this life: will be iudged a great felicitie. Thirdly we shall shorten the time of our absence from God after our departure from hence, and hasten that happy vision wc God promised to MOISES when he saide: I will shew thee all good.¹⁴⁸ Which acceleration of so great a good, how pretiouse it is, wel vnderstoode S. PAVL,¹⁴⁹ who so earnestly desired to be dissolued, and to be with Christ: And that other deuoute soule which complaining of the length of her Pilgrimage and dwelling amongst the inhabitants of darke and sorowfull CEDAR,¹⁵⁰ did wast & consume with the desire of entering into the heauenly Courtes.¹⁵¹ In which, if according to the infallible veritie of Gods word one day be farre better than thousands of worldly treasures:¹⁵² then surely that which not onely deliuereth from miserie, but hasteneth and anticipateth, so many yeeres and daies of so greate a blisse, giuing also such helpe and occasion of a higher mansion in so rich a house:¹⁵³ cannot be valued with the treasures of wholle Kingdomes.¹⁵⁴ Come therefore, O you, who wander abroade in the deserte, desolate, and withered lande of Heresie and Schisme: Come vnto the waters: and you which haue not siluer; make haste, and buy,¹⁵⁵ and eate: Come & buy without amy exchange, Wine and Milke. Why doe your spend your money and not in bread, why doe you bestow your labour, and not in satiety? Come vnto these liuely waters, which proceeding from the fountaine of life, will purge you from the mudde of your broken cisterns, and quicken you with the spirite of God,¹⁵⁶ and spring vp into life euerlasting. Come drinke of that wine, which the holy wisdome of God hath mingled vnto you. And least you be terrified with the expectation of your fathers seuerity, and discipline: beholde your mother with her naked breasts cometh to meete you, ready to embrace you, and as new borne Infants to nourish you with the milke of her clemency and kindnes.¹⁵⁷ Shee bringeth with her your very first stole, wc you once receiued of her in Baptisme, & now again & again haue defiled. And although that pure robe of innocency with which then she adorned you, cannot bee recouered: yet shall you no doubte by her diligent care, and motherly piety, be cloathed with an vnspotted garment of your recouered grace, and if you haue hurte your soueraigne Lorde and Father in any thing; or be in his debte: you being once restored to his fauour, shee hath wroten it with her owne hand: shee will repay it. Whose voice if you will heare;¹⁵⁸ whose petition if you will graunt; whose teares if you will respecte: then shall you in steede of wasting your substance riotously, by labouring vnto destruction,¹⁵⁹ and euerlasting fire: conuert most holsomely and profitablely your care and labours to the buying of that hidden treasure, which shall fully recompence the sale of all worldly riches.

Footnotes

1. See pag. 209 ↩

2. See pag. 218 ↩

3. Rom. 5, 10. ↩

4. Mat. 16, 19. ↩

5. A Purpose of satisfaction very profitable for him which will receiue an Indulgence. ↩

6. 1. Cor. 15, 19.
   ↩
7. 1. Cor. 4, 5.
   ↩

8. Act. 10, 2. ↩

9. Heb. 11, 6. Rom. 14, 23 ↩

10. Exod. 22, 23. ↩

11. Beza vpon Mat. 3. and Luther. ser. de poenit. ↩

12. Ephes. 4, 5. Heretickes haue no Faith. ↩

13. Conc. Araus. 2. c. 5. ↩

14. Concil. Trid. sess. 6. cap. 15. See page 479. ↩

15. Heb. 11, 4. ↩

16. 2. Tim. 2, 12. Heb. 6, 18.
    ↩

17. Vere Poenitentes. ↩

18. Actuall Confession not alwaies necessary. ↩

19. No Simony in Pardons. ↩

20. Gen. 43, 8. ↩

21. Deut. 5, 9. 3. Reg. 1, 21. Pro. 16, 6. ↩

22. What these wordes A Culpa & Poena signifie. ↩

23. Whether all the workes for the Indulgence must be donne in grace. ↩

24. Pardon of Penance enioined, & of other paines also. ↩

25. Pardons onlie of Penance enioined, is neuer vnderstoode, but when it is so specified. ↩

26. It is good alwaies to performe Penance enioined, notwistanding an Indulgence. ↩

27. Ful Pardons of diuerse sortes by some Diuines. ↩

28. A Plenary but of one sorte. ↩

29. Iubiley, the most large of all. ↩

30. A iust and proportionable cause alwaies necessarie. ↩

31. 1. Cor. 4, 2.
    ↩

32. Indulgentiae tantum valent, quantun sonant. ↩

33. A sufficient cause, to some not sufficient. ↩

34. What is a Iubiley. ↩

35. Leuit. 25. ↩

36. Yeere of Iubiley. ↩

37. Particuler Iubileis. ↩

38. Indugences not Plenaries. ↩

39. The thirde part of sins. Quarantenes. ↩

40. Conc. Ancyr. c. 8. Nicen. 1. c. 11. & 12. Elib. cap. 5. The meaning of so many years in Pardons. ↩

41. It is wisedome to seeke many Pardons. ↩

42. The meaning of yeeres and daies. ↩

43. See page 640. ↩

44. Con. Trid sess. 5. de reformat. cap. 2. & sess. 21. de reform. cap. 9. ↩

45. See pag. 209 ↩

46. See pag. 209 ↩

47. Mat. 16, 19. ↩

48. Io. 20, 22 ↩

49. 2. Cor. 5, 19.
    ↩

50. 1 Cor. 4, 1. ↩

51. Io. 21, 15. ↩

52. Mat. 24, 45. ↩

53. The Heretickes falsely translate in the sight of Christ. ↩

54. 2 2. Cor. 2, 10. ↩

55. Eph. 4, 13. ↩

56. The verie worde of Pardon in the Scriptures. Pardons are alwaies giuen in the power of Christ. Io. 8, 11. ↩

57. 3 Can. 11. ↩

58. Can. 2. ↩

59. Can. 5. ↩

60. Can. 75, 76.77.79. ↩

61. 4 Lib. 1 ep. 3. & lib 3 ep. 14. 18 & ser de lapsis. ↩

62. in lib. ad Mart. desig. ↩

63. Penances now more easie, and Pardons more common then in times past. ↩

64. 2. Cor. 2, 11.
    ↩

65. What maner of aduersaries Pardons haue had. ↩

66. Conc. Con statien. sess. 8. art. 15. ↩

67. art. 29. ↩

68. art. 6. ↩

69. Sess. 15. ↩

70. 2. Pet. 2, 10. Iudae. Ver. 8
    ↩
71. 1. Pet. 2, 18
    ↩

72. Act. 5.29. The Catholicks most exact defenders of temporall obedience. ↩

73. Tho. Wald. l. 2. doct. c. 60. ↩

74. Luthers fall quarell against Indulgence. This office is nowe taken away by the Coun cel of Trent. Io Coch. in ye actes of Luther an. 1517. In anno. 1519. In epist. ad Argentin. ↩

75. Lib de Missa angular. ↩

76. The Councel of Trent. sess 25. ↩

77. In his boke against K. Hary. ↩

78. The Councell of Constance. ↩

79. The Councell of Vienna. Clem. de reliqu. & vener SS. cap. vnico. de poenit. & remis. cap. 2. ↩

80. The Councel of Lions. cap. 1. de poenit. & remis. in sexto. ↩

81. The Lateran Councell. anno. 1198. ↩

82. Cap. 2. de poenit. & remiss. ca. cum ex eo. ↩

83. Cap. 60. & de exces. Praelat. cap. Accedentib. ↩

84. Cap. 3. & de Haeret. c. excommun. ↩

85. De paenit. & remis. ↩

86. C. Nostro. & C. quod auten. Pardons were not newely practised fiue hundred yeeres agoe. ↩

87. See the glosse of Io. Monach. who liued in his time. ↩

88. Iacobus Cardinalis, in libro. de centessimo. ↩

89. An. 1300. The beginning of Iubiley is vnknowen. ↩

90. Anno. 1300. ↩

91. Anno. 1350. ↩

92. Anno. 1475. ↩

93. 1 We may being in grace satisfie for Temporall punishment. ↩

94. Dan. 4.24 Pro. 16, 6. Luc. 3, 8. 2 Cor 7, 10. See pag. 209 ↩

95. Io. 15, 5. 1. Io 3, 9. Io. 3, 21. 1. Cor. 15, 10. ↩

96. 1. Par. 29, 14
    ↩

97. Ro. 1, 23. ↩

98. Mat. 20, 8. 2. Tim. 4, 8. See pag. 481 ↩

99. One may satisfy for another, if both be in grace. ↩

100. Ephes. 4, 4. Ro. 12, 4. Gal. 6, 2. 1. Cor. 12, 12 Ps 118, 63. Phil. 1, 5. 1 Io. 1, 3. Aug tra. 32. in Io. ↩

101. 2. Cor. 8, 14.
     ↩

102. Ro. 15, 72. ↩

103. Col. 1, 24. ↩

104. 1. Cor. 15, 29. 2. Mach. 12, 43. We may satisfie for the Deade
     ↩

105. Cypr. serm. de Caena Dom et in proaem l de exhort. ad Martyr. Greg Naz. orat de Epiph. Mar. 10, 38. Luc. 12, 50. Three principall effects of our good workes. ↩

106. Eccles. 16, 15 Rom. 2, 6. ↩

107. Exod. 32, 32 Rom. 9, 3. Gen. 18, 33. ↩

108. 3 Workes of Supererogation. See pag. 410 ↩

109. Col. 1, 24. ↩

110. Iob 42.7. Iob 6, 2. ↩

111. 2. Cor. 8, 14.
     ↩

112. Gen. 16, 12. ↩

113. 1. Cor. 1, 31.
     ↩
114. 2. Pet. 1, 4.
     ↩
115. 1. Io. 3, 1.
     ↩
116. 2. Cor. 1, 22.
     ↩

117. Mat. 10, 20. 2. Cor. 13, 3. ↩

118. Phil. 2, 13. 1. Thes. 2.13. ↩

119. Ro. 8, 3. ↩

120. Mat 11, 18. ↩

121. An euident argument for works of Supererogation. ↩

122. Num. 23, 10. ↩

123. Psa. 115, 15. ↩

124. Psal. 23, 31. ↩

125. Col. 1, 24. ↩

126. The Treasure of Indulgences. ↩

127. An inuincible reason for Indulgences. ↩

128. 1 A Pardon is not only an absolution, but also a compen ation for sinnes. ↩

129. Howe Pardons differ from ye Sacrament of Penance. ↩

130. 2 Onely Bishoppes ca giue Pard ↩

131. 3 Bishoppes power in graunting Pardons, is iustly limited. ↩

132. 4 None can receiue Indulgence wt b in deadlie sinne. ↩

133. 5 He wc satisfieth for an other doth not graunt Indulgence ↩

134. 6 Publicke nance enioined, is not alway taken away by Pardon. ↩

135. 7 No blasphemie in saying that by Pardon, recompence is made to God. ↩

136. See pag. 219 Three kind of Suffrages for ye deade. ↩

137. D. Thom. 2.2. quaest. 83. artic. 15. ↩

138. Prayer is two waies profitable vnto the Deade. ↩

139. Per modun Suffragij. ↩

140. Pardons for ded equire a iust cause. ↩

141. Grace is not alwaies required in him which teth an Indulgence for ye dead. ↩

142. Nauarre, & Sotus. ↩

143. No condition necessary in this life for Pardon in Purgatory, or for participation of the suffrages of the Church. ↩

144. Heb. 12, 8. ↩

145. Esa. 11, 4 ↩

146. Three sing lar profits o Indulgences. ↩

147. In Psal. ↩

148. Ex. 33, 1. ↩

149. Phil. 1, 23. ↩

150. Ps. 119, 5. ↩

151. Ps. 83, 3. ↩

152. Ps. 83, 11. ↩

153. Io. 14, 2. ↩

154. Psal. 62, 2. ↩

155. Esa. 55, 1. ↩

156. Hier. 2, 12. o. 4, 14. o. 9, 2. ↩

157. . 15, 22. ↩

158. Philem. vers. 18. ↩

159. Mat. 13, 44. ↩