THE
FIRST
part
of
this
Treatise
of
the
lauful
power
and
authoritie
of
Priesthode
to
remit
sinnes
,
and
of
the
distinct
confession
of
sinnes
to
a
Priest
.
That
Christ
did
forgeue
sinnes
not
onely
by
proper
power
and
nature
as
he
was
God
,
but
also
by
ministerie
,
as
he
was
a
man
,
and
as
he
was
a
Priest
,
and
head
of
the
Church
,
and
that
vpon
that
ground
the
Priests
power
in
remitting
sinnes
in
the
Church
doth
stand
.
The
first
Chapter
.
CHrist
Iesus
the
Sonne
of
the
liuing
God
,
being
euerlastinglie
of
the
same
substance
,
power
,
and
nature
,
that
his
Father
and
●he
holy
Ghost
be
of
,
as
being
truelie
●quall
and
one
God
with
them
both
,
woorketh
mightelie
al
things
in
heauē●nd
in
earth
ioyntlie
with
them
both
:
and
therefore
by
excellencie
of
power
,
propertie
of
nature
,
and
by
ful
and
perfect
dominion
ouer
his
owne
creature
,
he
remitteth
mans
sinnes
by
the
same
soueraigne
right
that
they
doe
.
Who
being
thus
in
al
excellencie
equal
with
God
,
hath
notwithstanding
vouchsafed
of
his
singular
bountifulnesse
,
ioyned
with
maruelous
humility
,
And
what
so
euer
in
holy
scripture
is
red
to
be
exercised
of
him
through
the
might
of
Gods
Spirit
,
by
the
vertue
of
his
annointing
,
by
the
finger
of
God
,
by
the
sending
of
the
Father
,
by
power
receiued
from
aboue
,
by
priesthod
,
prayers
or
sacrifice
,
by
the
name
of
the
Sonne
of
man
,
of
the
head
of
the
Churche
,
or
iudge
of
the
liuing
&
dead
:
what
so
euer
is
in
this
sorte
said
to
be
done
,
it
is
not
otherwise
lightly
ment
,
but
in
respect
of
Christes
humanitie
,
by
whiche
and
in
which
he
woorketh
the
same
,
not
as
by
the
propre
and
natural
power
or
force
thereof
,
but
as
by
iurisdiction
receiued
of
the
blessed
Trinitie
,
and
imployed
vpon
the
sonne
of
man
,
for
the
procuring
of
saluation
to
his
people
,
wherof
he
is
become
in
our
very
nature
the
head
.
Therefore
no
Christian
man
may
doubt
,
And
though
God
hath
euer
sithens
mans
fall
,
annointed
of
God
,
an
external
ceremonie
of
anoyling
being
solemnly
annexed
therevnto
:
yet
our
Lord
and
maister
,
whether
you
consider
his
high
priesthode
,
by
which
in
most
ample
maner
through
commission
receiued
,
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
subiection
and
order
,
or
his
ministerie
of
preaching
,
whereby
,
farre
aboue
al
the
prophets
and
preachers
of
the
old
law
,
he
openeth
to
his
flock
the
Church
,
the
secret
mysteries
of
Gods
truth
:
Christ
,
I
saie
,
in
al
these
respectes
being
man
,
is
yet
much
more
abundantly
blessed
,
and
annointed
without
comparison
,
aboue
all
his
fellowes
and
coparteners
,
as
the
holy
Prophet
Dauid
doth
testifie
.
Vpon
whose
words
touching
that
matter
,
S.
Hilarie
writeth
thus
:
The
holie
Father
also
S.
Cyril
agre●th
herevnto
,
Quòd
vnctio
sit
●ecundum
humanitatem
,
nemo
qui
rectè
sapere
●●let
,
dubitabit
,
quia
absque
omni
controuersia
●inus
à
maiore
benedicitur
.
That
the
an●ointing
of
Christ
shoulde
be
meant
of
his
humanitie
,
no
man
doubteth
,
that
is
of
any
right
vnderstanding
.
For
without
al
controuersie
the
inferiour
and
lesse
euer
receiueth
blessing
of
the
superiour
and
greater
.
There
can
be
no
question
then
,
but
al
soueraignty
and
supreame
iurisdiction
,
which
he
exercised
ouer
the
Church
being
his
body
and
spouse
,
in
that
respect
that
he
was
either
Priest
and
Bisshop
of
our
soules
,
If
thou
doubt
of
this
Priesthode
in
this
case
,
heare
Theodoretus
:
Christus
autem
,
quod
ad
humanitatem
quidem
attinet
,
touching
his
humanity
,
was
called
a
Priest
,
and
he
offered
no
other
hoste
but
his
owne
bodie
.
But
we
maie
haue
more
forcible
testimony
herof
in
S.
Paule
him selfe
,
who
in
sundrie
other
places
that
are
knowen
,
euery
Bisshop
to
be
elected
and
chosen
out
among
an
number
of
men
,
to
offer
sacrifice
for
sinne
.
And
that
he
is
made
the
supreame
gouernoure
and
heade
of
the
Churche
in
his
humanitie
,
yea
and
in
respecte
thereof
,
is
appointed
to
be
the
high
minister
of
God
the
Father
in
pardoning
or
iudging
the
worlde
,
it
is
an
assured
ground
of
our
faith
,
approued
not
onely
by
the
consente
of
all
Doctours
,
but
also
by
the
Scriptures
,
euerie
where
protesting
,
that
al
power
in
heauen
and
earth
is
geuen
to
Christ
:
in
so
muche
,
that
the
Apostle
calleth
him
,
the
man
,
in
quo
viro
statuit
iudicare
orbem
terrarum
:
In
which
,
or
by
which
appointed
man
he
will
iudge
the
world
.
Al
these
things
,
though
they
may
seme
to
the
simple
to
be
farre
from
the
matter
,
yet
they
be
both
neare
our
purpose
,
and
necessarie
to
be
laied
vppe
in
memorie
for
the
further
establisshing
of
our
faith
in
the
Article
proposed
,
and
diuerse
other
profitable
pointes
of
Christian
beliefe
nowe
impugned
.
For
as
the
due
consideration
of
Christes
authoritie
and
excellent
office
touching
his
manhod
,
wil
helpe
vp
the
decayed
honour
and
iurisdiction
,
that
the
guides
of
Gods
Churche
,
by
the
right
of
his
high
calling
,
doe
iustlie
chalenge
:
so
it
shal
represse
the
boldnesse
of
certaine
miscreants
of
this
age
:
who
,
to
further
their
sundrie
euil
entents
,
and
detestable
doctrines
,
haue
dishonoured
Christes
dignitie
touching
his
incarnation
and
office
of
his
redemption
,
exceding
much
,
both
in
him self
,
and
in
the
persons
of
his
Priestes
and
substitutes
Some
of
them
fearing
(
as
I
take
it
)
least
the
honour
and
office
of
Christes
Priesthod
might
,
by
participation
,
descend
to
the
Apostles
and
Priests
of
the
Church
,
letted
not
to
hold
,
that
Christ
was
his
Fathers
Priest
according
to
his
diuine
nature
:
of
which
blasphemie
Iohn
Caluin
was
iustly
noted
,
Quòd
salua●e
in
perpetuum
potest
,
accedens
ad
Deum
persemetipsum
,
semper
viuens
ad
interpellandum
●ro
nobis
.
That
for
euer
he
is
of
power
to
geue
saluation
,
hauing
accesse
to
God
by
him self
,
and
alwaies
liuing
to
make
intercession
for
vs
.
Yea
most
of
the
Sacramentaries
,
for
th
aduantage
of
their
vngodly
assertion
,
that
Christ
in
his
owne
person
as
he
is
God
and
man
should
not
be
present
in
the
sacrament
,
Let
vs
therefore
Christianly
confesse
with
the
Scripture
&
with
the
Church
of
Christ
,
that
our
Sauiour
not
onelie
by
power
equall
to
his
Father
concerning
his
diuine
nature
,
but
also
by
the
sending
and
graunt
of
his
Father
,
and
vnction
of
the
holie
Spirit
,
being
farre
vnder
them
both
in
his
humaine
nature
,
doth
remitte
sinnes
.
Wherevppon
it
orderlie
followeth
,
that
,
whoso
euer
denieth
man
to
haue
authority
,
or
that
he
maie
haue
power
graunted
him
by
God
to
forgeue
sinnes
,
he
is
highlie
iniuriouse
to
our
Sauiours
owne
person
,
and
the
dispensation
of
his
flesh
,
and
mysterie
of
his
holie
incarnation
.
For
though
there
be
great
diuersitie
betwixt
his
state
and
others
,
because
in
one
person
both
God
and
man
be
perfectlie
vnited
in
him
,
and
therfore
much
more
prerogatiue
might
be
,
and
doubtlesse
was
geuen
to
his
humanitie
,
as
to
him
that
was
both
God
and
man
,
in
respecte
of
his
baser
nature
,
then
to
anie
other
of
his
brethren
being
but
mere
men
:
yet
this
is
assuredlie
to
be
beleeued
,
that
he
whiche
coulde
without
derogation
to
his
Godhead
,
communicate
with
the
sonne
of
man
,
and
graunt
him
,
in
consideration
of
his
assumpted
nature
,
the
rule
and
redemption
of
his
people
,
the
gouernement
of
our
soules
,
the
assoyling
of
our
sinnes
,
and
to
woorke
all
wonders
in
the
power
,
finger
and
force
of
the
holie
Ghoste
:
the
same
God
,
without
all
doubt
,
through
his
Sonne
and
our
Sauiour
,
may
at
his
pleasure
without
all
vnseemelines
or
derogation
to
his
eternal
honour
(
and
so
it
shal
be
proued
that
he
doth
)
geue
power
to
the
gouernours
of
his
Churche
and
houshoulde
,
to
pardonne
and
geue
penance
,
to
iudge
and
rule
the
people
in
the
right
of
our
said
Sauiour
,
to
the
edifieng
of
his
body
and
making
perfect
his
Saincts
.
Neither
must
we
here
make
anie
great
accompt
of
such
as
shal
obiect
to
the
Priests
of
Gods
Churche
,
as
the
Scribes
did
vnto
Christ
himself
,
when
they
saw
him
in
expresse
words
absolue
many
of
their
sinnes
,
conceiuing
in
their
harts
,
as
it
is
recorded
by
S.
Mathew
in
the
history
of
the
healing
of
the
man
that
had
the
paulsie
,
that
the
Sonne
of
man
had
power
to
remitte
sinnes
in
earth
,
wherby
me
semeth
(
wherein
yet
I
submit
my
iudgement
to
the
more
learned
)
that
he
plainly
professed
,
that
by
power
receiued
he
might
in
respect
of
his
manhod
&
calling
forgeue
sinnes
,
and
that
in
earth
,
as
meaning
thereby
to
institute
an
order
and
way
how
to
remitte
sinnes
here
in
the
worlde
,
eyther
by
himselfe
or
by
his
ministers
,
at
whose
sentence
past
in
earth
,
the
penitent
should
be
free
by
iudgement
of
God
in
heauen
.
For
so
our
Sauiour
two
or
three
times
talking
of
mans
ministery
in
the
remission
of
sinnes
termeth
it
:
loosing
in
earth
,
and
the
contrary
,
binding
in
earth
,
loosing
and
binding
in
heauen
.
Neither
doth
the
interpretation
of
S.
Hilarie
anie
whit
hinder
my
meaning
,
But
to
returne
back
to
our
cause
:
when
Christ
had
declared
that
the
Son
of
man
had
in
earth
power
to
remitte
sinnes
,
he
then
by
this
farder
proofe
&
argument
ouerturneth
the
whole
cause
of
their
disdaine
&
inward
murmur
against
him
for
the
same
:
whether
is
it
more
easy
to
saie
,
thy
sinnes
be
forgeuen
thee
,
or
to
saie
to
the
incurable
person
,
take
vp
thy
bed
and
walke
:
I
doe
the
one
in
al
your
sightes
,
and
he
is
cured
at
my
woorde
:
why
then
mistrust
you
the
other
?
It
was
no
lesse
the
proprety
of
God
alone
,
operatus
●st
virtutes
,
dicens
:
Si
ego
in
spiritu
Dei
eijcio
●aemonia
,
certè
superuemet
in
vos
regnum
Dei
:
●n
the
power
of
which
holie
ghost
Christe
wrought
miracles
,
according
●o
his
owne
sayinge
in
these
wordes
:
●f
I
expel
out
deuilles
by
the
spirite
●f
God
,
then
surely
the
kingdome
of
God
will
come
on
you
.
The
Iewes
●herefore
seeing
them selues
thus
ouercome
in
their
vayn
cogitations
,
waxed
affrayed
and
glorified
God
who
gaue
suche
power
to
men
.
For
though
no
man
euer
had
equall
authoritie
or
like
power
to
Christ
,
who
was
both
God
&
man
,
yet
of
this
plentiful
spirite
&
vnction
,
many
of
his
brethren
haue
through
his
ordinance
receyued
parte
,
as
shortly
nowe
it
shal
be
proued
.
In
the
meane
tyme
arme
thy selfe
agaynste
falshode
wyth
this
approued
and
certen
truth
,
that
not
onely
God
by
his
passing
prerogatiue
,
maye
forgiue
sinnes
,
but
that
he
hath
so
souerainglye
anoynted
Christ
our
highe
prieste
and
head
,
that
as
he
is
man
and
occupieth
the
sayde
functions
in
earth
he
maye
remitte
by
the
vertue
of
the
holy
Ghost
,
oure
offenses
also
.
Lette
the
prowde
cogitations
of
men
here
attend
,
that
so
highlie
doe
disdayne
the
ministery
of
mortall
men
in
the
remission
of
their
sinnes
:
lett
them
controlle
the
wonderfull
wisdome
of
God
,
which
would
no
otherwise
salue
the
pityfull
sores
of
our
soules
,
but
by
the
seruile
fourme
of
our
owne
nature
,
ioyned
merueilously
in
one
person
,
to
the
woorde
and
eternall
Sonne
of
God
the
Father
:
let
them
reprehende
the
vnsearchable
secrete
counsel
of
the
holy
Trinitie
,
which
beinge
of
power
infinite
to
woorke
their
will
in
all
creatures
,
yet
wolde
not
repayr
the
worlde
nor
remitte
our
sinnes
any
otherwise
,
but
by
the
seruice
of
the
Sonne
of
man
:
lette
them
mislike
,
that
flesh
,
bloud
,
and
the
soule
of
our
blessed
Sauiour
beinge
all
creatures
,
should
ioyne
wyth
the
onely
almightie
creatour
of
all
thinges
,
in
the
remission
of
our
offences
:
lette
the
presumptuose
thus
doe
:
and
lette
vs
humbly
reuerence
Goddes
ordinance
and
gloryfie
him
in
his
Sonnes
high
calling
in
our
kinde
,
through
whose
singular
prerogatiue
we
shall
vndoubtedly
finde
excedinge
power
to
the
geuen
to
his
&
body
and
brethren
in
earth
,
to
his
moste
deare
spouse
the
Church
.
Here
it
is
declared
by
scripture
,
that
the
same
power
of
remittinge
sinnes
,
which
God
the
father
by
commission
gaue
vnto
his
sonne
as
he
was
man
,
was
also
by
Christ
bestowed
on
the
Apostles
after
his
resurrection
.
The
second
Chapter
.
IN
what
high
reputation
man
hath
euer
bene
wyth
God
his
maker
,
it
is
not
mi●
purpose
now
to
treat
of
:
neyther
will
I
make
anie
tediouse
talke
,
though
it
be
somwhat
more
neare
the
matter
,
howe
his
estimation
is
encreased
by
the
honourable
and
moste
merueylous
matchinge
of
Gods
onely
euerlasting
Sonne
wyth
our
nature
and
kinde
:
wheerof
whosoeuer
hath
any
woorthy
consideration
,
he
shall
nothing
wonder
,
I
warrant
him
,
at
the
soueraingtye
of
such
,
as
be
placed
in
the
seate
of
iudgment
and
gouernement
,
for
the
rule
of
that
common
welth
,
whereof
Christ
is
the
head
.
These
thinges
,
though
they
be
well
woorthie
our
labour
and
deepe
remembrance
,
and
not
very
farre
from
our
matter
,
yet
so
wil
I
charge
my selfe
wyth
continuance
in
my
cause
,
that
I
wil
onely
seeke
out
the
dignitie
of
priesthood
touchinge
the
right
,
that
the
order
claimeth
in
remission
and
reteining
of
mannes
sinnes
.
In
al
which
cause
,
I
take
this
a
grounde
,
that
our
Maysters
messenger
stoode
vpon
,
when
his
disciples
grudged
that
Christe
had
his
folowers
,
and
practised
Baptisme
no
lesse
than
him selfe
did
,
which
is
:
That
no
man
can
rightlie
receyue
any
thinge
,
that
is
not
geuen
him
from
aboue
.
And
of
two
or
three
places
in
holy
scripture
perteininge
to
this
purpose
,
that
shal
be
firste
proposed
,
which
wyth
moste
force
dryueth
downe
falsehood
,
and
moste
properly
perteynethe
to
the
pithe
and
principall
state
of
the
cause
whiche
we
haue
in
hande
.
Thus
then
we
finde
of
Christes
wordes
,
will
,
and
behauioure
concerninge
the
commission
graunted
out
to
his
holy
Apostles
for
the
remission
and
punishment
of
our
sinnes
,
in
the
xx
.
chapiter
of
the
gospell
of
S.
I.
where
the
Euangeliste
thus
reporteth
:
Accipite
spiritum
sanctum
:
quorum
remiserit
is
peccata
,
remittuntur
eis
:
&
quorum
retinueritis
retenta
sunt
.
Receyne
yow
the
holy
ghoste
:
whose
sinnes
soeuer
yow
shall
forgiue
,
they
are
forgiuen
them
:
and
whose
sinnes
youe
shall
retein
,
they
be
reteyned
.
This
is
the
place
,
lo
,
in
which
the
iudgement
and
rule
of
our
soules
wyth
all
authoritie
in
correcting
our
sinnes
,
in
moste
expresse
and
effectual
termes
,
and
in
moste
ample
maner
is
geuen
to
the
Apostles
and
their
successours
.
Christe
him selfe
dooth
communicate
vnto
them
the
iurisdiction
that
he
receiued
of
his
Father
,
he
giueth
them
in
a
solemne
ceremonie
the
same
spirite
of
God
,
by
which
in
earth
him selfe
did
remitte
sinnes
:
he
maketh
them
an
assured
promise
,
that
whatsoeuer
they
pardoned
or
corrected
in
mans
life
,
the
same
shoulde
stande
in
force
before
God
.
What
dignitie
could
euer
be
giuen
more
?
in
what
termes
more
plaine
?
by
what
order
more
honourable
?
for
surely
if
either
Christ
could
remitte
sinnes
,
as
we
haue
at
large
proued
that
he
could
,
by
the
commission
&
sending
of
his
Father
,
or
if
the
holie
spirite
of
God
maye
remitte
sinnes
,
or
if
Christes
woorde
may
procure
man
any
power
to
remitte
sinnes
,
then
vndoubtedly
may
the
Apostles
remitte
sinnes
:
For
they
haue
the
expresse
warrant
of
them
all
.
Much
sayd
Paule
,
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
worlde
to
him selfe
,
and
hath
putte
in
vs
the
woord
of
reconcilement
:
therfore
our
callinge
is
to
serue
as
in
Embasie
in
Christes
own
stead
.
These
wordes
be
of
great
weight
,
&
excedingly
set
forth
the
vocation
of
the
spiritual
gouernours
,
as
of
those
,
that
hold
by
the
warrant
of
Goddes
sending
,
and
thereby
occupie
Christes
owne
rowme
.
Mary
the
place
for
all
that
apperteineth
to
their
calling
generallie
,
as
wel
to
preach
as
otherwise
to
guide
the
people
of
God
in
the
behalfe
of
their
Maister
,
to
whome
we
all
be
subiect
:
but
this
present
texte
wherevpon
we
nowe
treate
,
doth
properlie
concerne
the
commission
geuen
to
the
Apostles
for
the
sacrament
of
penaunce
and
remission
of
sinnes
.
For
it
doth
in
most
cleare
and
vndoured
sense
geue
to
them
the
like
right
in
that
case
,
that
Christ
him selfe
had
by
the
sending
of
God
the
Father
:
that
is
to
saie
,
the
very
same
authoritie
,
that
he
had
in
respecte
of
his
mediation
and
manhood
:
Aequalem
pa●ri
filium
nou●mus
(
saith
S.
Augustin
)
sed
hic
verba
mediatoris
agno●cimus
:
medium
quippe
se
ostendi●
dicendo
,
ille
me
:
&
ego
vos
.
we
knowe
the
Sonne
to
be
aequall
with
the
Father
,
but
heere
we
must
acknowledge
the
woordes
of
a
mediatour
.
For
he
shewed
him selfe
to
be
as
a
meane
,
when
he
said
:
He
sent
me
,
and
I
send
you
.
And
excellently
well
to
our
purpose
wrote
the
holie
Father
Cyrill
,
as
well
for
the
dignitie
of
the
Apostolike
vocation
,
as
for
the
charge
of
their
honourable
legacie
,
Non
veni
vocare
iustos
,
sed
peccatores
ad
poenitentiam
:
I
came
not
to
call
the
iuste
,
but
sinners
to
repentance
:
&
in
another
place
it
is
said
.
God
sent
not
his
Sonne
into
the
worlde
to
iudge
the
worlde
,
but
that
the
worlde
should
be
saued
by
him
:
all
these
thinges
&
other
he
touched
briefly
in
these
few
wordes
:
Sicut
misit
me
pater
,
et
ego
mit●o
vos
:
vt
hinc
intelligant
vo.
andos
esse
peccatores
ad
poenitentiam
,
curandos
corpore
simul
&
spiritu
malè
habentes
.
Like
as
mie
Father
sent
me
,
so
I
send
you
:
that
they
might
hereby
vnderstand
that
sinners
shoulde
be
called
to
repentance
and
be
healed
both
in
body
and
soule
.
Thus
farre
spake
,
S.
Cyril
of
the
excellent
calling
of
the
disciples
and
of
the
cause
of
their
large
commission
,
not
restricted
by
any
straighter
termes
,
then
Christes
owne
commission
was
,
which
he
receiued
from
his
euerlasting
Father
.
And
trulie
it
was
the
singular
prouidence
of
God
,
that
before
the
graunt
of
the
gouernement
of
mens
soules
to
his
Disciples
being
but
mortall
men
,
mention
shoulde
be
made
of
his
owne
right
therein
,
that
the
wicked
shoulde
neuer
haue
face
to
disgrace
the
authoritie
of
them
,
that
dependeth
so
fully
of
the
soueraigne
callinge
,
and
commission
of
goddes
owne
Sonne
.
This
high
wisdome
was
practised
also
,
to
the
vtter
confusion
of
the
wicked
and
wilfull
persons
,
at
theire
callinge
to
the
office
of
preachinge
and
baptising
.
The
which
function
least
anie
contemptuous
person
shoulde
in
such
base
men
disdayne
,
Christ
alleadgeth
his
owne
power
and
preheminence
,
to
which
the
dignitie
of
priesthood
is
so
neere
,
And
this
sequele
of
Christes
reason
hath
merueilous
efficacie
and
force
,
if
we
well
consider
thereof
:
All
power
is
geuen
to
me
both
in
heauen
&
earth
,
therefore
goe
you
and
preache
,
and
baptise
,
and
remitte
sinnes
.
If
a
man
woulde
aske
the
priest
or
Apostle
,
how
he
dare
be
so
bolde
to
exercise
any
of
these
highe
functions
?
he
might
vpon
Christes
woorde
be
so
bold
to
make
him
this
awnswer
:
Mary
sir
,
I
baptise
because
all
power
is
giuen
to
Christe
:
I
preach
because
al
power
is
Christes
:
I
remitte
sinnes
,
because
al
power
was
gyuen
to
Christ
.
For
in
my
ministerie
he
practyseth
dayly
all
these
functions
:
in
his
power
I
am
become
the
lawfull
woorker
of
all
these
actions
,
that
are
so
proper
to
Christ
him selfe
.
This
power
hath
oure
highe
priest
deserued
for
his
obedience
,
and
therefore
as
he
receyued
it
,
so
he
hath
left
it
in
his
Church
:
his
own
holy
wordes
doe
protest
the
same
.
For
vpon
his
power
and
sendinge
which
he
did
receiue
of
his
Father
,
all
the
priestes
doe
euerlastinglie
holde
the
right
of
all
holy
f●nctions
,
which
elles
,
but
by
Christes
own
commission
and
sending
,
they
could
neuer
,
nor
neuer
durste
haue
practised
so
long
.
And
whosoeuer
seeth
not
how
the
power
&
iurisdiction
of
so
excellent
actions
passeth
from
God
the
Father
to
his
only
Sonne
,
&
from
him
again
to
such
as
he
hath
sent
,
and
made
the
messengers
of
his
blessed
mind
,
and
disposers
of
mysteries
:
he
hath
no
feelinge
at
all
of
the
wayes
that
he
wrought
for
mans
redemption
:
he
can
not
atteyne
to
the
intelligence
of
Christes
vnction
,
wherby
he
is
made
our
head
and
prieste
:
he
,
in
the
middest
of
the
glorious
light
of
the
Churche
can
not
heholde
the
practise
of
so
heauenlie
ministeries
,
such
thinges
as
he
knoweth
not
he
blasphemeth
,
sayth
S.
Iude.
But
to
woo●k
all
in
light
&
order
,
I
wil
build
vpon
the
forsaid
,
the
intended
conclusion
,
that
the
Aduersaries
maie
see
and
beholde
the
force
of
our
faith
,
and
the
singular
weaknes
of
their
assertions
.
I
thus
ioyne
with
them
in
argumentes
barely
and
playnly
without
couert
.
That
power
and
Commission
which
was
giuen
to
Christe
by
his
heauenlie
Father
,
concerninge
remission
or
reteining
of
sinnes
,
was
geuen
to
the
Apostles
at
his
departure
hence
:
but
Christe
him selfe
did
truelie
,
effectuallie
and
in
proper
fourme
of
speach
by
his
Fathers
sending
and
commission
,
remitte
sinnes
:
Ergo
,
the
ministers
of
Christ
may
,
and
doo
truly
&
perfectly
remitte
sinnes
.
Or
thus
more
brieflie
:
As
Christ
was
sent
of
his
Father
,
so
are
the
Apostles
sent
by
Christ
:
but
Christ
was
sent
to
forgeue
sinnes
,
Ergo
,
the
Apostles
be
sent
to
forgeue
sinnes
also
.
The
second
part
of
the
reasons
,
which
is
,
that
Christ
had
power
of
his
Father
to
remit
sinnes
,
&
was
sent
for
the
same
purpose
,
is
sufficientlie
proued
in
the
chapter
before
.
The
first
part
of
the
argument
standeth
vpon
the
sure
ground
of
Christes
owne
woordes
,
which
be
these
:
Like
as
my
Father
sent
me
,
so
I
doo
send
you
.
Which
woordes
were
so
plaine
and
so
deeply
noted
for
this
intent
,
of
S.
Chrysostome
,
that
with
admiration
of
the
dignitie
and
excellent
calling
of
priesthod
,
he
thus
trimly
difcourseth
vpon
them
.
I
will
report
his
saying
in
Latin
,
Germanus
Brixius
hath
translated
it
:
all
that
he
speaketh
for
that
purpose
hereafter
shall
be
reci●ed
,
but
nowe
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
vna
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
els
canst
thou
make
of
this
,
or
what
lesse
,
then
that
the
power
&
iurisdiction
of
al
heauenly
things
is
by
God
graunted
vnto
them
?
For
it
is
said
:
Whose
sinnes
so
euer
you
do
hold
or
reteine
,
they
be
reteined
.
For
Gods
loue
,
what
power
can
be
geuen
in
the
world
so
great
?
the
Father
bestowed
al
maner
of
power
vpon
his
Son
,
&
I
find
the
very
self
same
power
of
al
things
,
to
be
deliuered
to
the
Apostles
by
God
the
Son
.
For
now
as
though
they
were
already
translated
out
of
this
life
to
heauen
,
and
there
promoted
aboue
mans
nature
,
and
discharged
of
al
our
feeble
affections
,
they
are
aduanced
to
the
princely
soueraigntie
wherof
we
now
haue
said
.
Thus
farre
Chrysostome
.
So
doth
this
woorthie
Father
helpe
our
cause
,
and
so
doth
he
thinke
of
the
excellent
authoritie
geuen
by
the
Father
to
his
Sonne
,
and
deriued
from
him
to
the
ministers
of
his
holie
will
&
testament
in
earth
.
Whose
iurisdiction
so
highly
holden
,
so
truely
obteined
,
so
nerelie
ioyned
vnto
Christes
honour
,
and
so
daily
practised
no
otherwise
but
in
his
right
and
name
,
whosoeuer
shal
comtrolle
or
contemne
,
they
not
onely
irreuerentlie
touche
Gods
annointed
,
but
they
sacrilegiouslie
laie
handes
on
ipsum
Christum
Domini
,
euen
on
him
that
is
annointed
aboue
all
his
fellowes
.
Vult
Dominus
plurimum
posse
discipulos
suos
:
vult
à
seruis
suis
ea
fieri
in
nomine
suo
,
quae
faciebat
ipse
positus
in
terris
:
Our
Lordes
pleasure
is
,
that
his
disciples
should
haue
great
prerogatiue
:
he
will
haue
the
same
things
wrought
by
his
seruantes
in
his
name
,
that
him selfe
did
in
his
own
person
,
when
he
was
in
earth
.
The
power
of
priesthod
touching
remission
of
sinnes
is
proued
by
the
solemne
action
of
Christ
,
in
breathing
vpon
his
Apostles
,
and
geuing
them
therby
the
holie
Ghost
.
The
third
Chap.
THE
commission
&
power
that
our
maister
Christ
receiued
of
his
euerlastinge
Father
,
beinge
in
most
ample
maner
communicated
with
the
Apostles
,
made
great
proofe
and
euidence
for
the
right
that
they
claime
in
remission
of
sinnes
:
but
the
present
power
of
Gods
Spirite
breathed
by
Christ
vpon
them
,
and
geuen
vnto
them
for
the
ministerie
and
execution
of
that
function
,
helpeth
our
matter
so
much
,
that
who
so
euer
nowe
denieth
this
authoritie
of
the
Apostles
concerning
the
pardoning
of
our
offenses
,
doth
not
so
much
sinne
against
the
Sonne
of
man
,
which
of
it selfe
is
greuous
inoughe
,
as
he
doth
controll
the
worke
of
the
spirite
of
Christ
,
which
is
the
holie
Ghost
,
in
whome
both
he
and
his
Church
doth
remitte
sinnes
.
The
more
plaine
and
more
exact
our
master
Christe
was
in
the
bestowing
of
that
power
to
remitte
and
reteine
sinnes
,
the
more
is
our
contempt
in
the
disobedience
&
deniall
thereof
.
He
sendeth
them
forth
with
his
owne
authoritie
in
this
case
:
he
geueth
them
the
very
spirit
of
God
,
by
whose
diuine
power
they
maie
execute
the
function
to
which
he
called
them
:
he
geueth
them
the
expresse
warrant
of
his
own
woord
that
sinnes
they
might
pardon
and
punish
:
and
yet
we
make
doubt
of
their
vsurpation
.
But
howe
they
mighte
forgeue
sinnes
by
Christes
sending
,
we
haue
alreadie
said
.
Nowe
for
the
holie
Ghostes
power
&
prerogatiue
in
the
same
action
,
which
was
breathed
on
the
Apostles
,
we
must
further
conferre
with
suche
as
call
in
question
matters
so
plaine
.
And
firste
I
am
in
good
hope
,
that
no
man
will
denie
,
but
Christ
gaue
them
the
holie
Ghost
for
no
other
purpose
so
much
,
as
to
remitte
sinnes
:
secondly
I
doubt
not
of
their
faith
and
beliefe
in
this
point
,
but
they
wil
confesse
the
holy
Ghost
to
be
of
power
by
nature
and
propriety
to
forgeue
sinnes
:
Thirdlie
I
claime
of
their
sinceritie
thus
muche
more
,
that
Christ
being
as
wel
God
as
man
,
was
well
able
for
the
furniture
of
their
calling
,
to
geue
them
the
holy
Ghost
:
all
which
being
confessed
of
al
men
,
and
denied
of
no
Christian
aliue
,
how
the
conclusion
,
so
besette
with
al
proofe
on
euery
side
,
standeth
not
vpright
,
let
the
Aduersaries
tel
me
.
In
the
Apostles
there
can
be
no
lacke
touching
that
office
,
for
the
execution
whereof
they
receiued
both
Christes
commission
first
,
and
the
holy
Spirit
of
God
afterward
:
In
Christ
there
can
be
no
default
,
who
was
well
able
to
geue
,
and
in
deede
did
giue
the
holie
Ghost
:
In
the
holie
Ghoste
there
can
be
no
lette
nor
lacke
,
whose
power
is
infinite
,
and
his
verie
propriety
to
remitte
sinnes
.
Al
things
then
standing
on
so
safe
and
sure
groundes
,
the
giuer
,
the
gift
,
and
the
receiuer
competent
,
and
fullie
answerable
eche
to
other
on
euery
side
,
let
the
discontented
ioyne
in
argument
,
let
him
alledge
why
the
Priest
so
authorised
by
Christe
,
and
so
assured
of
the
holie
Ghost
,
may
not
either
pardon
or
geue
penance
.
Neuer
man
auouched
that
he
exercised
the
high
action
vpon
his
own
authoritie
:
but
,
that
he
may
not
as
a
minister
and
seruaunt
practise
it
vppon
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
vpon
this
text
of
S.
Iohn
in
which
the
order
of
Christes
authorishing
his
Apostles
for
the
remission
of
sinnes
is
described
,
do
dispute
of
the
difference
of
geuing
the
holy
ghost
then
to
his
Disciples
,
&
afterwarde
on
whitsonday
:
some
note
the
external
ceremonie
that
our
Maister
vsed
,
when
he
gaue
them
the
holy
Spirite
,
whiche
was
by
breathing
on
them
,
that
suche
outwarde
actions
might
bothe
be
an
euidence
to
them
of
that
excellent
gift
which
they
inwardlie
then
receued
,
the
protectours
and
curers
both
of
bodies
and
soules
:
it
is
not
strange
why
S.
Ambrose
should
cal
the
whole
order
of
priesthod
Ordinem
deificum
.
officium
Sacerdotis
munus
spiritus
Sancti
:
The
Priestes
office
,
to
be
the
function
of
the
holy
Ghost
.
No
,
I
doe
not
wonder
at
some
of
our
forefathers
,
that
,
in
the
admiration
of
Gods
Maiestie
,
which
they
saw
to
be
so
present
in
the
execution
of
so
high
an
office
,
they
did
simplie
and
plainlie
terme
the
principall
Pastours
of
the
Churche
,
halfe
Gods
,
and
not
mere
men
:
not
hauing
respect
to
their
persons
,
whiche
be
compassed
with
in
firmities
as
other
the
sinfull
sort
of
people
in
the
worlde
be
,
but
casting
eye
vpwarde
to
the
holie
and
excellent
functions
,
whiche
they
practised
by
the
spirite
of
God
which
dwelleth
in
them
,
and
deifieth
their
persons
,
to
make
them
of
habilitie
to
exercise
the
works
of
God
.
But
S.
Ambrose
helpeth
our
matter
with
a
long
discourse
:
al
I
wil
not
now
report
:
for
the
present
purpose
,
thus
he
saith
,
disputing
against
the
Nouatians
,
for
the
assertion
of
priestlie
dignity
inassoyling
our
sinnes
:
Qui
Spiritum
sanctum
accipit
,
&
sol
uëdi
pec●a●a
potestatem
,
et
ligandi
accipit
,
S.
Bernard
is
to
yong
,
good
man
,
to
name
amongest
these
old
fathers
of
our
new
Church
,
els
,
perdie
,
with
the
vertuous
,
his
words
sound
ful
sweetly
.
Thus
saith
he
to
proue
the
equalitie
of
the
holy
Ghoste
with
the
Father
and
Sonne
:
Sicut
in
nobis
interpellat
pro
nobis
,
And
S.
Ambrose
his
auncient
,
to
proue
the
holy
Ghost
to
be
God
,
allegeth
that
he
remitteth
sinnes
by
the
Priests
ministerie
,
which
he
could
not
in
anie
wise
doe
,
if
he
were
not
in
al
points
equal
and
omnipotent
God
with
the
Father
and
Sonne
:
Let
vs
see
(
saith
he
)
whether
the
holy
Ghost
doth
pardon
sinnes
,
and
he
answereth
himself
thus
:
Sed
hinc
dubitari
non
potest
:
And
S.
Basill
vppon
this
assured
ground
frameth
in
ful
fourme
against
Eunomius
this
argument
:
Thus
you
perceiue
that
the
ground
of
this
our
faith
and
assertion
was
of
olde
accompted
so
sure
,
that
it
was
a
singular
aide
and
fortresse
of
faithe
against
the
vnfaythfull
attemptes
of
moste
wicked
persons
in
diuerse
ages
.
The
onelie
practise
that
Priestes
did
vse
,
by
the
Sacramente
of
penance
to
pardonne
sinnes
,
was
a
full
proofe
that
the
holy
Ghost
was
God
,
by
whose
authoritie
and
propre
power
,
they
did
alwaies
since
Christes
word
was
spoken
,
remitte
the
same
.
The
which
being
true
(
as
it
can
not
be
false
,
that
is
so
agreeable
both
to
scriptures
and
to
all
our
Fathers
faith
)
the
Heresie
of
our
time
must
needs
directly
impugne
the
vertue
and
power
of
Gods
own
spirit
.
For
as
the
proofe
of
mans
ministery
in
this
foresaid
function
induceth
the
true
and
euerlasting
Godhead
of
the
holie
Ghost
,
by
whom
they
practise
that
power
:
so
the
denial
thereof
,
and
robery
of
Priesthoode
of
this
their
moste
iust
claime
,
doth
directly
spoile
God
of
his
honour
,
and
of
the
euerlasting
right
that
he
hath
in
remission
of
sinnes
.
But
for
the
Readers
case
,
and
more
light
of
our
cause
,
I
ioyne
thus
in
argument
with
them
againe
,
vppon
the
second
parte
of
Christes
own
woordes
and
action
had
in
the
authorising
of
his
Apostles
:
what
soeuer
the
holie
Ghost
maye
doe
in
this
case
by
the
proper
power
of
his
Godhead
,
that
maye
the
Apostles
and
priestes
doo
by
seruice
&
ministerie
throughe
the
power
of
the
holie
Ghost
:
but
the
holie
Ghost
properly
&
rightly
doth
remitt
sinnes
,
therfore
the
Apostles
doe
rightly
and
truely
remitt
sinnes
by
their
ministerie
in
the
said
holie
Ghost
.
All
partes
of
this
conclusion
stande
vppright
,
and
feare
no
falshod
:
they
be
guarded
on
euery
side
by
Christes
action
,
by
woordes
of
scripture
,
by
the
doctours
plaine
warrant
,
and
by
al
reason
.
with
all
which
whosoeuer
is
not
contented
,
but
wil
needes
extinguere
spiritum
,
extinguish
Goddes
spirite
,
who
so
euer
he
be
that
beleueth
not
mans
sinnes
to
be
remitted
in
Goddes
Church
,
and
therfore
despiseth
the
bountifullnes
of
God
in
so
mightie
a
work
,
if
he
in
that
obstinat
mind
continue
til
his
liues
end
he
is
giltie
of
sinne
against
the
holie
Ghoste
,
in
which
holy
Ghost
Ch●ist
remitteth
sinnes
.
The
power
to
remitte
sinnes
is
further
proued
to
be
giuen
to
the
Apostles
by
these
woordes
of
Christ
:
Whose
sinnes
you
doo
forgiue
&
cet
.
by
the
doctours
exposition
of
the
same
,
and
by
conference
of
other
woordes
of
scripture
of
the
like
sense
.
The
Fourh
Chap.
HOwe
the
priestes
of
Christes
Churche
haue
defended
their
right
and
calling
for
remission
of
sinnes
,
as
wel
by
the
commission
that
Christe
firste
receyued
of
his
Father
,
&
afterward
bestowed
vpon
them
,
as
by
the
assured
receiuing
of
the
spirite
of
God
from
Christes
blessed
breath
to
the
same
ende
and
purpose
,
I
haue
hithertoo
declared
at
large
.
Now
the
third
part
of
the
place
before
alleadged
out
of
S.
Iohns
Gospel
,
concerneth
the
woordes
of
Christes
promesse
and
warrant
made
vnto
his
Apostles
out
of
which
playn
woordes
distinctly
vttered
we
must
see
what
force
may
be
further
added
vnto
our
Cacholike
assertion
,
for
the
priestes
autoritie
to
remitte
&
reteine
sinnes
.
And
surely
if
none
of
the
former
woordes
of
Commission
,
nor
any
other
meane
or
mention
had
ben
made
of
the
holy
Ghostes
assistaunce
herein
,
these
onely
woords
vpon
the
credite
that
al
faithful
men
owe
to
Christ
,
had
ben
sufficient
to
haue
assured
the
world
of
the
autoritie
of
priesthod
,
and
of
the
whole
cause
that
now
is
called
in
controuersie
.
For
what
can
be
said
either
of
God
or
man
more
properly
or
more
playnly
then
this
:
whose
sinnes
you
shal
forgiue
,
they
be
forgiuen
,
whose
sinnes
you
shal
reteine
,
they
be
reteined
?
I
must
needes
here
complayne
of
these
vnfaithful
and
vnhappy
tymes
,
that
in
the
continual
lothsom
bragges
of
the
scripture
,
In
the
institution
of
Sacramentes
Christes
woordes
were
euer
playne
without
coloure
or
figure
,
as
woordes
that
woorke
with
singular
efficacie
,
grace
and
vertue
,
and
therwith
giue
to
the
ministers
iust
authoritie
for
the
execution
of
Christes
meaning
:
which
could
not
be
done
in
figuratiue
speaches
and
parables
without
infinite
erroure
.
Did
God
speak
parables
when
he
instituted
the
solemnitie
of
so
many
sacrifices
in
the
olde
lawe
,
when
he
signified
vnto
Moyses
and
Aaron
euerie
seueral
sorte
of
beaste
or
creature
with
their
sexe
and
kind
and
al
the
ceremonie
thervnto
belonging
?
Ther
were
some
of
olde
that
droue
the
mysteries
of
Christes
incarnation
&
speaches
that
proued
his
equalitie
with
his
Father
in
godhead
,
to
figuratiue
phrases
,
and
sought
for
the
defence
of
their
folie
the
like
phrases
in
other
of
Christes
talke
:
but
neuer
none
were
comparable
in
this
kinde
to
oure
newe
deuisers
.
For
by
the
face
and
crake
of
Goddes
woorde
they
haue
brought
to
passe
amongste
fooles
,
that
no
one
texte
of
scripture
which
perteineth
to
any
of
the
Sacramentes
can
haue
his
meaning
,
and
such
sense
as
the
verie
woorde
beareth
,
If
any
man
be
sicke
amongest
you
,
let
him
cal
for
the
priestes
of
the
Church
,
and
let
them
annoynt
him
with
oile
:
and
yet
so
lytle
matter
these
men
make
of
the
Apostles
spirite
,
woorde
and
writing
,
that
they
haue
condemned
the
whole
vse
therof
as
superstitious
,
is
a
great
sacrament
,
&
of
oure
ministers
not
misliked
,
so
farre
as
concerneth
their
fleshly
coniunction
,
which
they
onely
lust
after
,
These
felowes
therfore
that
dare
be
so
bold
to
disturbe
al
the
orders
and
sacramentes
of
Goddes
Church
,
and
to
mainteine
their
phantasies
,
dare
brast
the
sacred
bandes
of
expresse
scriptures
in
such
poyntes
as
doo
directly
touche
the
whole
policie
of
oure
Christian
common
wealth
and
ordered
wayes
of
oure
saluation
,
euen
in
those
which
Christ
moste
carefully
left
to
be
practised
for
the
vse
of
his
louinge
flocke
,
by
the
warrant
of
woordes
moste
playne
,
what
shal
wee
saye
to
such
bolde
and
impudent
faces
,
that
thus
dare
doo
,
and
yet
which
I
more
merueyl
at
,
in
this
their
vncurtesie
,
and
moste
vnhonest
dealing
,
will
not
sticke
to
crie
and
call
vpon
Goddes
woorde
,
as
thoughe
they
did
that
by
scripture
,
the
contrarie
whereof
they
expressly
find
in
scripture
.
And
truely
where
they
be
not
holpen
by
the
verie
woordes
,
vaine
it
shall
be
for
them
to
stand
with
vs
,
and
with
all
oure
Fathers
,
and
with
the
practise
of
al
nations
,
and
with
the
verie
expresse
iudgment
of
the
Church
of
God
,
it
shal
not
boote
them
,
I
say
,
in
their
dark
ignorance
and
infinitie
pride
to
stand
with
vs
hauing
so
many
helpes
for
the
true
meaning
,
and
the
expresse
text
of
the
woorde
for
oure selues
and
side
.
Sometymes
where
it
maie
appeare
that
the
woordes
and
outwarde
face
of
scripture
serue
not
oure
assertions
so
playnly
as
the
holy
traditions
of
Christes
Church
doo
,
there
they
cal
vpon
vs
with
infinite
clamoures
to
abide
the
iudgment
of
the
woorde
,
which
they
would
be
thought
to
esteme
aboue
al
mans
meaning
.
But
whither
wil
they
now
runne
thincke
you
,
where
al
oure
sacramentes
stand
vpon
euident
woordes
,
&
more
than
woordes
,
vpon
the
verie
expresse
&
notorious
action
of
Christ
him selfe
?
all
instituted
sincerly
to
be
practised
of
the
Churce
after
his
departure
hence
:
al
commended
in
knowen
termes
of
greatest
&
most
efficacie
that
could
be
,
not
by
way
of
preaching
,
in
which
he
vsed
sometyme
figures
,
not
at
suche
tyme
as
he
vsed
other
then
common
knowen
speach
,
but
after
his
resurrection
when
he
now
vttered
no
more
parables
as
he
did
before
,
that
suche
as
sawe
,
should
not
see
,
and
such
as
were
of
vnderstanding
,
might
not
vnderstand
,
but
did
open
vnto
his
dearest
their
senses
,
that
they
might
vnderstand
scriptures
,
and
more
carefully
expressed
his
meaning
for
the
instruction
of
his
holy
Disciples
,
to
the
better
bearing
of
that
charge
which
he
ment
to
leaue
them
in
,
after
his
departure
:
whither
wil
these
men
(
I
say
)
where
they
see
al
thinges
so
enuironed
with
trueth
,
whither
wil
they
flye
?
The
scriptures
be
playnly
ours
,
the
doctours
thei
dare
not
claime
,
reason
is
against
them
,
ther
is
then
no
waye
to
beare
it
oute
,
but
with
boldnesse
and
exercised
audacitie
.
Yet
here
we
wil
assaye
,
by
the
notorious
euidence
of
this
one
cause
that
we
now
haue
in
hande
,
to
breake
their
stonie
hartes
to
the
obedience
of
Christes
Church
and
woorde
,
for
whose
faith
,
if
they
haue
seen
great
light
and
force
of
argument
allready
,
and
shall
yet
see
much
more
,
I
truste
they
will
not
still
withstande
the
knowen
trueth
.
Al
woordes
then
of
institution
of
sacramentes
,
being
literaly
to
be
taken
,
&
thinges
of
so
great
charge
not
otherwise
to
be
vnderstanded
,
then
are
both
by
act
and
woord
of
Christe
sincerely
vttered
,
we
neede
not
doubt
but
the
fourme
of
Christes
sentence
,
in
which
he
giueth
the
Apostles
power
to
remitt
sinnes
,
is
plainely
to
be
taken
in
that
common
sense
,
as
the
same
by
woordes
importeth
,
and
therefore
that
by
force
thereof
,
they
maye
remitte
sinnes
.
And
yet
to
make
more
proofe
to
satisfie
all
men
,
I
wil
ioyne
to
these
woordes
of
oure
Sauioure
that
most
properly
concerne
the
sacramente
of
penaunce
,
other
his
woordes
touching
oure
principall
conclusion
not
vnlike
,
wherby
in
conference
of
the
like
sainges
together
(
which
our
Aduersaries
doe
alwayes
as
they
would
seeme
wel
to
allow
)
trueth
may
trie
it selfe
.
Therefore
as
our
Maister
here
saieth
vnto
them
:
whose
sinnes
you
shal
forgiue
,
they
be
forgiuen
:
And
whose
sinnes
you
reteine
,
they
be
also
reteined
:
euen
so
said
he
twice
before
vnto
the
Apostles
,
expressing
in
other
woordes
almoste
the
same
meaning
and
sense
:
once
to
them
altogether
in
the
xviij
.
of
S.
Matthew
,
&
an
other
tyme
before
that
,
in
the
xvi
.
of
the
same
Gospel
,
to
S.
Pecer
alone
.
To
them
in
general
thus
saith
Christ
:
If
thy
brother
haue
committed
any
offence
towards
thee
,
go
to
him
and
admonish
him
priuately
betwixt
him
and
thy selfe
.
If
he
take
it
wel
,
thou
hast
then
wonne
thy
brother
:
if
he
regarde
thee
not
,
take
one
or
twoo
with
thee
,
that
in
the
mouthes
of
two
or
three
wittnesses
euerie
woord
may
stande
:
if
he
regarde
not
them
neither
,
then
make
complainte
of
him
to
the
Churche
(
that
is
to
saye
,
as
S.
Chrysostome
expoundeth
it
,
and
if
he
will
not
obeye
the
Church
,
them
take
him
for
no
better
than
a
Heathen
,
and
a
Publican
.
And
streight
vpon
these
woordes
,
Amen
dico
vobis
,
quaecunque
alligaueritis
super
terram
,
erunt
ligata
&
in
coelo
:
&
quaecunque
solueritis
super
terram
,
erunt
soluta
&
in
coelo
:
surely
I
saye
vnto
you
,
what
thinges
soeuer
you
binde
in
earth
,
it
shal
be
bounde
in
heauen
:
And
what
soeuer
you
loose
in
earth
,
it
shal
be
loosed
in
heauen
.
This
text
is
cleare
for
the
Churches
claime
in
remission
of
sinnes
,
thoughe
it
properlie
perteine
rather
to
the
outwarde
power
iudiciarie
and
courte
of
external
iudgment
for
open
crimes
and
notorious
contemptes
,
then
for
the
sinnes
of
the
people
that
be
secrette
,
and
onely
subiect
to
power
practised
in
the
sacrament
of
penaunce
,
which
nowe
lightly
is
closse
,
and
onely
vttered
in
secret
to
him
that
hath
charge
of
his
soule
.
Neuer
the
lesse
if
the
priestes
of
God
haue
receiued
power
to
loose
and
bynde
,
which
is
to
pardon
and
punishe
,
open
notorious
crimes
and
contemptes
,
whiche
towchinge
the
giltinesse
of
the
faulte
,
doth
no
lesse
perteine
to
the
proper
power
of
God
,
then
the
absoluinge
of
secrette
sinnes
,
doth
:
then
,
without
question
they
may
pardon
or
reteine
mans
sinnes
of
all
sortes
,
as
wel
in
the
sacramente
of
penance
,
al
that
be
confessed
:
as
in
publike
iudgment
,
what
soeuer
is
by
witnesse
proued
.
And
as
in
this
,
they
maye
at
their
pleasure
,
where
iustice
requireth
,
correcte
the
open
offender
by
moste
graue
censures
of
Goddes
Church
:
so
may
the
priestes
giue
due
penaunce
in
the
sacrament
,
for
the
chastisment
of
suche
sinnes
as
be
to
them
confessed
,
and
for
the
satisfying
of
Goddes
iustice
by
sinne
violated
.
The
other
text
of
holy
scripture
:
conteining
Christes
woordes
to
S.
Peter
seuerally
,
thou
a●t
Pete●
(
which
is
as
much
to
say
as
a
rocke
:
for
oure
Maister
gaue
him
that
name
newe
at
his
firste
calling
,
and
vpon
this
rocke
will
I
sette
my
Church
:
and
hel
gates
shall
not
preuaile
agaynste
it
.
That
so
sayd
,
he
thus
spake
in
playne
termes
:
Et
tibi
dabo
claues
regni
coelorum
.
Et
quodcunque
ligaueris
super
terram
,
erit
ligatum
&
in
coelis
,
&
quodcunque
solueris
super
terram
,
erit
solutum
et
in
coelis
:
And
to
the
wil
I
giue
the
keyes
of
the
kingdome
of
heauen
,
and
what
soeuer
thou
shalt
binde
in
earth
it
shall
be
bounde
in
the
heauens
,
And
what
thow
loosest
in
earthe
,
it
shal
be
loosed
in
the
heauens
.
I
wil
lay
the
keyes
of
the
house
of
Dauid
vpon
his
shoulder
,
he
shall
shutte
,
and
ther
can
none
be
hable
to
open
,
and
he
shall
open
so
,
that
none
can
shutte
agayne
.
And
Christ
him selfe
speaking
to
his
beloued
Iohn
in
the
Apocalipse
saith
:
I
am
the
first
and
the
last
.
I
am
aliue
,
and
was
dead
before
,
and
I
haue
the
keyes
of
death
and
hell
.
The
keyes
therfore
,
euer
signifyng
power
and
gouernement
of
the
houshold
,
was
giuen
to
Christ
,
as
to
whom
,
being
the
principall
&
most
excellent
rectour
of
his
own
Church
that
he
bought
so
dearly
,
they
most
duely
belong
.
But
he
communicated
vnto
Peter
,
as
to
his
speciall
steward
that
vse
of
the
same
,
for
the
gouernment
of
our
soules
,
with
exceding
much
preheminence
both
in
binding
&
loosing
.
Yet
I
do
not
remember
that
any
of
the
olde
writers
doe
put
any
greate
difference
betwixt
the
authorities
of
Peter
&
the
rest
of
the
Apostles
,
concerning
the
remitting
of
sinnes
,
which
is
a
thing
perteining
indifferently
to
the
whole
order
of
priestod
,
&
therfore
no
more
proper
to
the
Pope
or
Peter
,
then
to
priestes
&
Apostles
:
thoughe
Origen
noted
well
,
that
the
iurisdiction
of
Peter
semed
by
those
woords
to
be
enlarged
aboue
the
residue
,
by
that
that
our
Sauiour
sayde
to
him
,
that
,
what
soeuer
he
bounde
or
loosed
in
earth
,
it
should
be
loosed
or
bound
in
the
heauens
:
wher
to
the
rest
he
spake
of
heauen
only
in
the
singular
number
.
I
speake
only
of
this
latter
clause
of
binding
&
loosing
with
the
keyes
therunto
belonging
.
For
there
is
no
doubt
,
but
great
preheminence
of
rule
&
iurisdiction
is
promised
before
in
the
same
text
now
recited
,
&
elles
where
actually
giuen
vnto
him
,
more
then
to
the
rest
of
his
brethern
.
Neuerthelesse
euen
this
power
of
bindig
&
loosing
common
to
all
the
holy
order
was
in
him
first
seuerally
planted
for
the
commendation
of
vnitie
&
order
,
But
we
wil
not
stand
hereon
nowe
,
nor
yet
to
put
difference
betwixt
these
woords
and
termes
:
loosing
or
remitting
,
binding
or
reteining
,
nor
to
dispute
whether
these
two
textes
more
proprely
signifie
the
authoritie
and
iurisdction
geuen
to
the
spirituall
Magistrates
,
for
punishing
by
temporal
pain
enioyned
,
and
releasing
by
mercie
,
as
they
see
occasion
,
the
same
appointed
penance
againe
,
or
els
it
proprely
concerneth
the
very
release
of
sinne
it self
,
or
reteining
the
sinne
,
which
they
vppon
iust
causes
wil
not
forgeue
.
These
things
would
grow
to
ouer
tediouse
a
tale
,
and
ouer
curiouse
for
the
simple
,
whom
I
would
most
helpe
in
these
matters
:
and
I
shal
briefly
touch
so
muche
hereof
as
is
necessarie
,
hereafter
when
I
shal
dispute
of
pardons
.
For
in
deede
these
two
textes
of
binding
and
losing
,
as
wel
spoken
to
Peter
as
to
the
residue
afterwarde
,
shall
be
the
ground
of
our
whole
discourse
there
,
and
therefore
til
then
,
we
must
touch
these
textes
no
farther
,
but
as
in
common
perteineth
to
remitting
or
reteining
sinnes
.
For
they
are
brought
indifferentlie
of
the
holy
Fathers
with
that
foresaid
words
of
S.
Iohn
,
in
which
,
as
I
haue
declared
,
the
very
institution
of
penance
and
Priestes
iudgement
of
our
soules
and
sinnes
,
be
most
proprely
grounded
.
Therefore
that
by
al
these
woordes
,
so
often
vttered
by
our
Sauiour
,
you
may
wel
perceiue
the
very
litteral
and
vndoubted
meaning
to
be
,
that
Priests
haue
authoritie
by
Christes
warraunt
effectually
to
remit
and
reteine
sinnes
,
I
wil
recite
one
or
two
notable
places
of
most
auncient
Fathers
,
that
they
ioyning
with
such
plaine
woordes
of
sundrie
places
of
scripture
,
may
make
all
most
sure
,
to
such
as
can
by
any
reason
be
satisfied
.
First
I
alledge
the
saing
of
S.
Maximus
,
an
old
author
&
a
blessed
saint
.
whose
sinnes
you
shal
forgiue
,
they
shal
be
forgeuen
,
&c.
Thus
saith
Maximus
,
ioyning
together
fittly
two
textes
for
one
purpose
,
&
out
of
both
maketh
a
most
forcible
argument
,
that
the
iudgment
of
oure
soules
which
is
a
passing
authoritie
,
&
that
very
letting
in
&
keping
out
of
heauen
is
addicted
by
the
keyes
to
Peters
,
&
the
Apostles
ministerie
.
For
which
cause
also
S.
Gregorie
calleth
all
Christes
Apostles
and
the
iust
occupiers
of
their
roomes
the
dores
by
which
men
must
enter
into
heauen
,
or
euerlastingly
bide
our
,
which
is
a
fearfull
saing
to
all
suche
as
contemne
their
authoritie
.
His
woordes
be
these
:
Quid
cuncti
Apostoli
nisi
sancta
ecclesiae
ostia
existunt
,
cùm
eis
dicitur
:
what
are
all
the
Apostles
elles
but
the
doores
of
holy
Church
:
seing
it
is
sayde
to
them
,
take
you
the
holy
ghost
,
whose
sinnes
you
doe
forgiue
,
they
be
forgiuen
:
euen
as
thoughe
in
plainer
termes
it
had
been
spoken
thus
:
by
you
all
must
enter
that
will
come
vnto
me
,
those
,
I
saye
,
to
whom
you
open
the
doore
by
loosing
of
their
sinnes
,
&
those
shall
be
put
backe
,
that
you
locke
out
.
Hyherto
S.
Grerie
.
This
wonderful
authoritie
caused
S.
Hilarie
thus
to
make
exclamation
:
O
holy
and
most
happy
men
for
the
desert
of
youre
faith
yow
haue
obteyned
the
keyes
of
heauen
,
and
now
the
whole
right
both
of
binding
and
loosing
in
heauen
and
earth
is
assuredlie
in
you
.
But
that
you
may
fullie
beholde
their
right
herein
,
consider
his
notable
woordes
vpon
the
alledged
place
of
S.
Matthew
:
But
I
will
adde
S.
Chrysostomes
testimonie
thervnto
,
the
rather
because
our
Aduersaries
do
abuse
his
woordes
sometimes
against
confession
,
whiche
necessarily
hangeth
on
the
authoritie
of
Priesthode
in
remission
and
reteining
sinnes
,
as
anon
I
shall
declare
.
That
I
be
not
ouer
tediouse
,
I
wil
reporte
his
saying
in
English
onelie
:
Those
(
saith
he
)
that
dwel
in
earth
and
are
conuersant
amongst
men
,
haue
receiued
power
and
commission
to
dispose
and
dispense
such
things
as
be
in
heauen
:
yea
these
men
haue
receued
power
such
as
neither
God
either
gaue
to
Angels
,
nor
yet
Archangels
,
for
it
was
neuer
said
to
them
,
what
so
euer
you
bind
in
earth
it
shall
be
bound
in
heauen
,
and
what
soeuer
you
loose
in
earth
,
it
shall
be
loosed
in
heauen
.
Earthlie
Princes
in
deed
haue
power
to
bind
,
but
that
perteineth
to
the
bodies
of
their
subiectes
onely
:
but
the
bonde
which
I
nowe
talke
of
,
that
is
proper
to
the
power
of
priestes
,
toucheth
the
verie
soule
it self
,
and
is
so
ample
,
that
it
reacheth
to
the
heauens
aboue
.
yea
and
that
so
largely
,
that
what
so
euer
the
priestes
doe
beneth
,
the
very
selfe
same
God
wil
allow
and
ratify
in
heauen
aboue
,
and
so
the
Lorde
wil
confirme
the
iudgement
and
sentence
of
the
seruauntes
.
Thus
farre
spaeketh
Chrysostome
.
His
woords
be
so
playn
,
that
to
stand
long
on
them
for
farther
proofe
of
my
matter
,
then
the
verie
face
of
the
sentence
dooth
importe
,
it
were
vayne
.
For
man
may
here
rather
merueyle
to
see
suche
straunge
power
vpon
Christes
woords
giuen
to
the
holy
order
,
&
yet
that
to
be
so
litce
estemed
of
wicked
men
,
&
so
litle
regarded
euen
of
the
honester
sorte
of
simple
folkes
,
that
fewe
either
seeke
after
their
iudgment
in
causes
of
their
soules
,
or
duely
honoure
that
power
in
them
which
passeth
all
other
prelacie
,
that
euer
either
man
or
Angell
receued
:
in
this
greate
contempt
(
I
say
)
of
most
holy
thinges
,
wickednes
is
rather
to
be
wondered
at
,
&
lamented
,
then
by
long
reasoning
to
be
confuted
.
The
sequele
of
true
thinges
is
so
plain
in
it selfe
,
the
diuers
places
of
scripture
so
answer
iustly
eche
to
other
,
that
Fathers
so
consonantly
confirme
that
knowen
meaning
of
the
same
&
the
verie
termes
of
so
many
scriptures
writen
at
diuers
tymes
by
sundrie
of
the
Euangelistes
,
so
fal
vpon
one
vndoubted
sense
,
that
we
may
rightly
conclude
the
power
to
be
in
all
cafes
giuen
to
the
Apostles
of
remission
of
sinne
.
And
vpon
such
knowen
termes
I
make
this
argument
against
the
aduersaries
.
They
treuly
and
properly
doe
remitte
sinnes
,
vpon
whose
sentence
in
earth
the
pardon
of
God
immediatly
ensueth
in
heauen
:
but
Goddes
pardon
vndoubtedly
foloweth
the
priestes
pardon
in
remission
in
earth
(
Claue
non
errante
)
ergo
they
assuredlie
remitte
sinnes
.
The
maior
is
manifest
,
the
minor
hangeth
vpon
playne
scripture
thrise
told
:
which
first
appoynted
man
to
loose
in
earth
,
&
then
that
God
shall
in
the
same
instant
forgiue
in
heauen
.
God
shall
confirme
the
sentence
of
his
seruauntes
,
saith
.
S.
Chrysostom
,
mans
iudgment
(
saith
Hilarie
)
shall
be
as
a
sentence
preiudiciall
to
God
in
heauen
.
And
thus
farre
for
the
woordes
of
Christ
att
this
present
,
and
farther
streingth
shall
more
and
more
be
gathered
vnto
them
,
by
diuers
partes
of
all
the
processe
folowing
.
That
the
same
power
of
remitting
and
reteining
sinnes
,
which
was
giuen
to
the
Apostles
,
was
not
bestowed
on
them
in
respect
of
their
priuate
persons
,
but
as
they
were
publike
officers
:
and
that
therefore
the
like
authoritie
is
common
by
Christes
graunt
to
all
priestes
of
Christes
Church
,
who
in
this
matter
are
the
Apostles
successours
.
The
fifth
Chap.
IF
I
had
here
to
doe
onelie
with
the
learned
,
it
were
enough
that
is
alreadie
proued
for
the
power
and
preeminence
giuen
to
the
Apostles
in
remission
of
sinnes
,
thereupon
to
ground
most
assuredly
the
like
right
in
the
same
cause
to
perteine
to
all
Bishoppes
and
priestes
of
Christes
Churche
.
But
we
studie
to
helpe
suche
as
can
not
by
this
so
farre
consider
,
that
the
power
giuen
to
his
Apostles
or
to
any
of
them
is
one
eternall
power
,
not
ceasing
in
their
persons
,
The
Apostles
(
saith
he
)
had
the
holy
Ghost
,
wherof
our
priestes
haue
no
warrant
.
But
enquire
of
them
,
whether
they
haue
the
holy
Ghost
,
if
they
sae
yea
,
demaunde
of
them
further
,
whether
the
holy
Ghost
maye
erre
:
if
thei
confesse
,
that
the
holy
Ghost
can
not
erre
,
then
they
proue
them selues
not
to
haue
the
holie
Ghoste
,
because
it
is
well
seen
that
they
may
erre
,
and
doe
erre
both
in
loosing
&
binding
manie
,
otherwise
then
Goddes
sentence
will
alowe
.
But
briefly
to
satisfie
all
sides
in
this
case
,
I
shall
declare
the
like
power
to
be
left
by
Christes
meaning
to
all
Bishopes
&
priestes
,
no
lesse
then
to
the
Apostles
them selues
,
to
whome
Christ
then
presently
spake
:
that
both
the
peoples
lacke
of
vnderstanding
may
be
corrected
,
&
the
false
and
craftie
conueiance
of
their
captaine
may
be
,
to
his
shame
and
the
Diuels
,
plainely
disclosed
.
First
this
is
playn
,
that
what
so
euer
Christe
after
his
resurrection
or
before
did
institute
for
the
commoditie
of
the
people
&
weale
of
the
whole
Churche
,
doe
this
:
yet
in
their
persons
,
the
Church
was
so
instructed
and
all
priestes
so
authorized
,
that
the
same
some
raigne
worcke
hath
vpon
that
warrant
ben
truely
practised
of
the
Church
,
and
by
vayne
imitation
folowed
by
thier
Aduersaries
euen
till
this
daye
.
And
in
deede
,
the
verie
woordes
of
the
institution
did
importe
no
lesse
,
for
it
is
sayde
:
Mortem
Domini
annunciabitis
donec
veniat
.
You
shall
sette
forth
Christes
death
till
his
comming
:
whiche
coulde
not
be
,
if
the
ministerie
had
decayed
with
their
persons
,
to
whome
Christ
spake
.
So
the
charge
both
of
preaching
and
baptising
was
geuen
to
a
fewe
chosen
men
then
present
,
but
that
all
the
worlde
might
perceiue
,
that
of
his
wisdom
and
carefull
prouidence
the
charge
and
authoritie
perteined
to
the
gouernours
of
the
Church
for
euer
no
lesse
than
to
them
,
whom
he
then
called
to
that
function
,
he
added
:
I
wil
be
with
you
to
the
ende
of
the
worlde
,
Meaning
that
they
should
exercise
that
office
in
his
name
and
assistance
to
the
day
of
iudgment
.
Christe
shedde
his
blood
to
winne
the
sheepe
,
which
he
committed
to
Peter
and
his
sucessours
to
feed
:
where
Christ
in
person
presentlie
spake
but
to
Peter
alone
,
&
yet
because
he
knewe
the
like
gouernement
was
both
necessary
after
Peters
death
,
as
well
as
in
his
time
,
and
no
lesse
by
Christes
appointment
to
be
continued
in
the
Church
after
,
as
before
,
the
Doctours
doubted
not
to
enlarge
Christes
woorde
vttered
to
Peter
alone
,
to
all
them
that
succeeded
in
the
same
roome
.
Vpon
these
most
strong
grounds
euerie
man
plainly
may
argue
,
the
like
power
yet
to
be
in
the
Churche
of
God
in
euery
case
,
euen
as
Christ
did
institute
at
the
beginning
,
He
gaue
vnto
the
Church
som
to
be
Apostles
,
som
to
be
prophets
some
to
be
Euangelists
,
some
to
be
pastours
and
Doctours
:
and
al
this
to
the
worke
and
maintenance
of
the
ministerie
for
the
perfiting
of
the
Saincts
,
and
vpholding
of
Christes
body
,
til
the
time
of
the
acknowledging
of
Gods
Sonne
.
Thus
doth
Christ
prouide
for
his
deare
Church
in
al
maner
of
seruice
&
office
euen
til
the
last
day
.
Wherby
it
is
most
cleare
,
that
the
power
of
remission
of
sinnes
being
once
geuen
to
the
Church
can
neuer
ceasse
,
whiles
man
of
his
continual
frailty
ceasseth
not
to
sinne
.
That
which
was
then
compted
a
necessarie
refuge
&
remedy
for
sinnes
committed
,
can
not
nowe
perish
in
the
worlde
,
where
sinne
is
a
great
deale
more
rife
,
and
the
remedie
more
needful
.
But
to
conuince
them
plainlie
that
thinke
contrary
,
The
good
studiouse
Reader
must
marke
wel
then
,
that
al
these
holy
functions
or
passing
preheminencies
,
are
not
geuen
to
the
priuate
persons
,
in
respect
of
them selues
,
neither
of
Peter
,
nor
of
Paul
,
nor
any
other
,
but
they
are
bestowed
vpon
them
for
the
vse
of
the
Churche
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
shal
neuer
cease
.
Herevpon
therefore
,
and
in
consideration
that
the
keyes
of
opening
and
shutting
heauen
,
by
binding
and
loosing
mans
sinnes
,
shall
euer
remaine
for
the
vse
and
honour
of
the
Churche
,
the
saied
holie
S.
Augustine
hath
these
woordes
:
Claues
dedit
Ecclesiae
saue
,
vt
quae
soluerit
in
terrae
,
soluta
essent
&
in
coelo
:
quae
ligauerit
in
terra
,
ligata
essent
&
in
coelo
.
Christe
deliuered
the
keyes
to
the
Churche
,
that
who
so
euer
shee
loosed
in
earth
,
should
be
loosed
in
heauen
:
and
what
so
euer
shee
bound
in
earth
,
shoulde
be
bounde
likewise
in
heauen
.
Claues
datae
sunt
Petro
,
Cathedram
Petri
,
quae
nostra
est
,
per
ipsam
&
caeteras
dotes
apud
nos
esse
probamus
:
etiam
sacerdotium
.
The
keyes
are
geuen
to
Peter
,
and
not
to
heretiks
:
by
the
chair
of
Peter
whiche
is
oures
:
we
proue
all
other
giftes
of
the
church
to
be
ours
:
yea
euen
priest
hode
.
This
he
hath
in
sense
in
diuers
places
,
by
which
we
see
,
the
iurisdiction
&
power
geuen
to
the
principal
Apostle
,
yet
to
remaine
,
and
by
it
all
other
the
Churches
notable
preheminences
,
whiche
he
calleth
Ecclesiae
dotes
,
The
douries
of
the
Churche
,
through
his
whole
discourse
against
the
Donatists
.
So
doth
Epiphanius
attribute
the
power
of
penaunce
and
pardon
to
the
Church
likewise
,
not
only
in
baptisme
,
whiche
he
calleth
the
moste
perfect
penance
,
but
also
afterwarde
vppon
the
parties
relapse
,
in
which
case
the
heretikes
called
Cathari
,
Dat
enim
reuersionem
,
&
post
poenitentiam
,
poenitentiam
.
For
shee
geueth
him
leaue
to
returne
,
and
hath
penance
after
penance
.
By
whiche
he
noteth
,
that
the
Churche
hath
two
Sacraments
for
remission
of
sinne
,
the
one
is
baptisme
,
which
he
termeth
perfect
penance
,
Magnam
indulgentiam
,
a
graund
pardon
,
and
afterwarde
the
Churche
hath
an
other
kind
of
remission
,
whiche
Epiphanius
calleth
poenitentiam
post
poenitentiam
:
But
of
these
two
,
more
shal
be
said
anon
.
After
this
sorte
,
But
he
that
listeth
to
see
in
what
office
,
and
by
whom
she
holdeth
this
singular
honour
of
remission
of
sinnes
,
he
shal
find
,
not
onelie
the
Apostles
,
who
were
called
by
Christ
,
but
al
other
Bishoppes
also
,
that
succeede
them
in
the
Churche
,
to
be
her
ministers
herein
.
But
Sainct
Augustine
shall
make
vppe
this
matter
,
with
woordes
of
suche
weight
,
that
I
trust
euerie
man
shall
see
the
trueth
,
and
almost
feele
the
grossenesse
of
falsehoode
thereby
.
He
writeth
thus
vppon
this
verse
of
the
Psalme
Eructauit
,
Pro
patribus
●uis
nati
sunt
tibi
filij
,
constitues
eos
Principes
super
omnem
terram
:
In
place
of
thy
Parentes
thou
hast
children
born
thee
,
them
thou
mayest
make
the
Princes
of
the
whole
earth
.
The
Apostles
did
begette
thee
,
they
were
sente
them selues
,
they
preached
in
their
owne
persons
,
and
finallie
they
were
thy
Fathers
.
But
could
they
alwayes
corporally
abide
here
?
And
though
one
of
them
saied
,
In
steed
of
thy
parentes
,
thou
hast
sonnes
,
saith
the
text
:
What
is
that
to
say
?
Marie
the
Apostles
sent
by
Christ
are
as
Fathers
,
and
for
them
God
hath
raised
vp
childern
or
sonnes
,
which
be
the
holy
Bishops
of
the
world
.
For
at
this
day
the
Bishoppes
that
be
throughout
al
Christendome
,
how
rose
thei
to
that
roome
?
The
Church
calleth
them
Fathers
,
and
yet
shee
did
begette
them
,
and
shee
placed
them
in
the
roome
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
creuit
paeternitas
:
pro
patribus
tuis
nati
sunt
tibi
filij
,
constitues
eos
principes
super
omnem
terram
.
Doe
not
therfore
thinke
thy selfe
desolate
,
because
thou
seest
not
Peter
,
because
thou
hast
not
Paul
,
And
here
you
must
note
,
An
answer
to
suche
as
deny
this
power
to
passe
from
the
Apostles
to
all
other
priestes
,
because
many
of
them
being
euel
men
,
may
be
thought
not
to
haue
the
holy
Ghost
,
whereby
they
should
effectually
remit
sinnes
.
The
Sixth
Chap.
AND
to
Caluin
or
other
of
his
secte
,
that
require
the
like
vertue
&
force
of
the
holy
Ghostes
assistaunce
in
al
men
that
take
vpon
them
to
remitte
sinnes
,
as
was
giuen
to
the
Apostles
,
who
firste
receiued
that
power
,
I
aunswer
:
that
the
same
gifte
of
the
holy
Ghoste
is
yet
in
the
ministers
of
the
same
Sacrament
,
no
lesse
then
in
the
Apostles
.
For
,
thoughe
they
had
more
plentiful
sanctification
whereby
they
were
in
all
their
life
more
holie
,
and
more
vertuous
,
then
lightly
any
other
,
eyther
priestes
or
lay
men
,
were
after
them
:
yet
the
giftes
of
the
holy
Ghost
touching
the
ministerie
and
seruice
of
Goddes
Church
,
which
were
not
so
muche
geuen
them
for
their
owne
sakes
,
as
for
the
vse
of
the
common
wealth
,
and
for
the
right
of
practising
certayne
holy
functions
requisite
for
the
peoples
sanctification
,
as
they
were
imployed
vpon
them
:
so
they
were
also
giuen
to
diuers
that
were
neyther
good
nor
vertuous
,
and
therfore
lacked
that
,
which
properly
is
that
grace
of
the
holy
Ghost
,
that
is
called
of
our
schoole
men
,
gratia
gratum
faciens
,
such
a
grace
as
maketh
man
acceptable
to
God
.
Therefore
,
the
holy
Ghost
breathed
vpon
the
Apostles
then
by
Christ
,
and
giuen
yet
to
priestes
in
their
ordering
by
Bishopes
,
is
a
gifte
of
God
,
and
a
grace
of
the
holy
Ghost
,
not
whereby
euery
man
is
made
vertuous
,
the
graces
of
the
spirite
,
but
also
,
the
diuisions
of
functions
,
and
ministrations
:
as
,
the
gifte
of
working
miracles
,
the
gifte
of
tunges
,
the
gift
of
prophecieng
,
the
gifte
of
preaching
,
and
so
furth
:
all
which
being
the
giftes
and
graces
of
the
spirit
for
the
Churches
edifiyng
,
the
holy
Ghost
,
in
the
Actes
,
yet
they
were
giuen
to
euil
men
often
,
as
well
as
to
good
,
without
al
impairing
of
Goddes
honour
:
yea
with
the
greate
encrease
of
Goddes
glory
that
euen
by
the
wicked
is
able
to
woorke
his
wil
and
holy
purpose
for
the
benifite
of
his
elect
.
And
in
this
sense
,
the
spirite
of
God
breathed
vpon
the
Apostles
,
was
a
gift
of
the
holy
Ghost
,
whereby
man
should
remitte
by
lauful
power
of
God
the
sinnes
of
the
people
.
Whervpon
Theophilact
sayeth
,
that
,
Christ
gaue
to
his
Apostles
a
certayne
power
and
spirituall
gift
,
wherby
they
might
remitte
sinnes
:
For
he
shewed
what
power
of
the
spirite
it
was
that
he
breathed
on
them
,
when
he
sayd
:
whose
sinnes
you
doo
forgiue
,
they
be
forgiuen
.
If
our
Aduersaries
be
ignorant
of
these
thinges
,
which
be
so
common
in
schooles
of
diuinitie
,
yet
me
think
they
shoulde
remember
,
that
S.
Paule
did
not
dissalowe
the
authority
nor
power
of
preaching
,
in
such
as
were
euil
men
,
And
surely
for
our
matter
,
being
of
suche
importaunce
,
woulde
lay
importable
burdens
on
other
mens
neckes
.
and
not
touche
any
at
al
them selues
.
Whervpon
he
taketh
occasion
to
aduertise
them
,
that
euery
power
of
remission
,
and
the
office
of
absolution
was
properly
Gods
,
and
theirs
but
by
ministery
.
And
therfore
that
their
mercy
&
iudgement
ought
to
be
tryed
and
measured
by
his
sentence
,
and
not
his
,
by
theirs
.
These
thinges
were
to
be
admonished
and
reprehended
then
,
but
now
the
disease
lyeth
on
the
other
side
,
and
they
offend
rather
in
ouer
muche
lenitie
.
For
as
both
be
contemned
of
the
wicked
,
so
ther
is
almost
amongst
the
good
none
left
but
loosing
now
a
dayes
,
when
men
had
rather
be
bounde
in
sinne
,
than
bound
in
penance
for
sinne
.
Therfore
the
office
of
binding
and
loosing
requireth
truely
good
knowledge
,
much
discretion
,
zeale
and
stowtnesse
in
Goddes
quarell
.
For
as
it
is
most
highe
,
so
surely
it
is
moste
harde
and
burdenous
.
It
pitieth
my
harte
to
see
it
so
litle
estemed
,
but
muche
more
,
that
it
should
be
lesse
estemed
throughe
their
ignorance
or
euil
life
,
to
whome
the
keyes
of
remission
be
committed
.
The
keye
of
remission
and
reteining
sinnes
,
they
had
of
God
in
their
Orders
,
but
discretion
,
knowledge
,
vertue
with
other
qualities
mere
for
the
exercise
of
that
office
,
they
must
by
prayer
and
industrie
obteyne
,
lest
whilest
they
profite
other
men
to
saluation
,
they
become
reprobate
them selues
,
But
in
deede
,
it
is
not
so
commendable
for
vs
,
as
the
case
standeth
now
,
nor
so
nedefull
to
prie
into
the
priestes
bosoms
,
or
to
vewe
their
lackes
in
ministering
of
this
sacrament
of
penaunce
,
which
,
if
any
be
,
doo
lightly
redounde
to
their
owne
harmes
,
and
not
so
much
to
myne
,
or
to
any
other
which
vse
their
office
to
our
owne
saluation
.
For
though
for
councel
,
and
comfort
,
and
suche
other
respectes
,
a
discrete
and
learned
man
were
rather
to
be
wished
for
then
a
woorse
,
yet
being
assured
that
the
partie
is
called
by
Godes
Church
to
the
function
,
and
hath
iurisdiction
ordinary
or
graunted
extraordinarilie
by
the
appointment
of
lawfull
superiours
,
&
if
by
schisme
and
excommunication
,
or
otherwise
he
be
not
suspended
from
the
practise
of
the
sayd
functions
,
I
neede
nothing
to
doubt
for
his
other
lackes
,
but
muche
more
for
myne
own
insufficiencie
,
by
default
of
iust
examination
of
my
conscience
,
or
lacke
of
contrition
,
or
some
other
like
want
in
my selfe
,
why
the
fru●te
of
the
priestes
absolution
can
not
be
surely
deriued
vnto
me
,
as
elles
,
if
it
were
not
my
owne
default
,
it
should
by
force
of
the
sacrament
vndoubtedly
be
.
For
this
I
dare
be
bold
to
saye
,
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
sinnes
is
not
absolutely
,
without
condicion
,
giuen
:
but
it
standeth
in
the
obedience
of
the
penitent
,
and
in
his
agreement
with
him
that
hath
the
charge
of
his
soule
.
Therfore
,
for
Christs
loue
,
let
vs
cast
peril
oftner
of
oure
owne
case
then
vpon
other
mens
states
:
for
we
are
not
so
assured
of
the
holy
Spirite
,
or
his
grace
to
qualifie
vs
for
the
worthy
receiuing
,
as
they
are
oute
of
doubt
for
the
right
power
of
ministerie
.
And
to
conclude
against
Caluin
,
and
al
other
,
that
thinke
the
power
of
priestes
either
to
be
lesse
for
lacke
of
good
life
,
or
want
of
much
lerning
,
I
alleage
S.
Cyprian
thus
:
Remissio
peccatorum
siue
per
baptismum
,
siue
per
alia
sacramenta
donetur
,
propriè
spiritus
sancti
est
:
et
ipsi
soli
huius
efficientiae
priuilegium
manet
.
Thus
in
Englishe
:
So
saith
S.
Cyprian
,
Iudas
Iscarioth
,
was
no
woorse
than
Simon
Peters
.
For
S.
Peter
saith
,
cōunmeratus
erat
in
nobis
&
sortitus
est
sortem
ministerij
huius
:
He
was
counted
as
one
of
our
number
,
and
had
the
lotte
of
this
ministerie
:
Nor
the
ministerie
of
Nicolas
of
lesse
acceptation
in
it selfe
,
then
the
function
of
Stephen
,
being
men
of
one
office
,
but
of
vnlike
deseruinges
.
The
prophecie
of
Esay
no
more
true
than
the
prophecie
of
Caiphas
:
nor
the
prophecie
of
Balam
lesse
true
,
then
the
prophecie
of
Baruc.
If
we
were
either
absolued
,
or
baptised
in
the
names
of
Peter
,
or
Paule
,
or
Iudas
,
or
Apollo
,
then
we
might
bragge
,
who
were
best
baptised
,
or
suerliest
loosed
from
sinne
,
and
euery
one
might
so
either
crake
,
or
be
ashamed
of
his
minister
,
whereof
,
S.
Paule
earnestly
checked
the
Corinthians
.
But
to
make
an
ende
of
this
matter
,
I
turne
Caluins
reason
againste
him selfe
.
He
and
his
flocke
be
of
that
fonde
and
blinde
iudgmente
,
that
the
whole
text
of
the
twentith
of
S.
Iohn
wherin
Christ
giueth
authoritie
to
the
Apostles
to
remitte
sinnes
,
is
meant
only
of
preaching
the
Gospel
,
for
which
function
Christ
gaue
them
the
holy
Ghost
:
Now
Sir
vpon
this
I
vrge
him
with
his
own
reason
:
I
aske
him
firste
,
whether
the
ministers
,
that
by
him
are
sent
to
preach
the
woord
haue
the
holy
Ghost
,
as
for
example
Beza
That
it
standeth
wel
with
Gods
honour
that
mortal
men
should
remitte
sinnes
,
and
that
Nouatus
the
heretike
was
of
olde
condemned
for
denieng
the
same
,
and
that
he
was
the
father
of
this
heresie
which
denieth
the
p●iests
authority
.
The
Seuenth
Chap.
NOW
by
all
oure
former
discourse
,
the
right
of
remission
of
sinnes
sufficiently
proued
to
perteine
to
priesthood
,
some
will
perhappes
compte
it
vayne
labour
,
to
make
more
declaration
of
that
which
is
so
playne
,
or
further
to
establishe
that
by
reason
,
which
standeth
so
fast
on
scriptures
.
But
if
any
so
thinke
,
they
see
not
the
wide
wayes
of
Heresie
,
nor
the
manifolde
shiftes
that
she
attempteth
,
euen
there
,
Now
therefore
intending
to
declare
,
that
this
preheminence
of
priesthod
,
doth
nothing
abase
,
or
derogate
to
Goddes
dignitie
,
I
thinck
it
not
amisse
to
match
our
newe
doctours
,
of
whome
I
heare
often
this
complaynt
,
with
other
their
forefathers
,
that
at
once
both
trueth
maye
fullie
be
serued
,
and
a
yoke
of
Aduersaries
ioyntly
drawing
against
the
Church
&
our
saluation
,
maye
be
almost
with
one
breath
refuted
.
Oure
yong
maisters
maye
be
gladde
,
to
growe
so
highe
in
Gods
Churche
,
as
to
be
reproued
with
them
who
were
condemned
thirtene
hundreth
yeares
since
:
&
thoughe
they
be
so
modeste
,
Simon
Magus
,
And
truely
I
can
not
dissemble
with
them
in
this
cause
,
that
now
is
in
hande
:
they
haue
one
patrone
against
vs
,
of
yeares
verie
auncient
,
&
of
reason
much
like
vnto
them selues
:
Nouatus
And
that
he
ioyneth
in
this
matter
fully
with
our
men
,
that
they
maye
take
more
conforte
on
him
,
you
shal
perceiue
by
Socrates
one
of
the
writers
of
the
Tripartite
history
,
Nouatus
scribebat
Ecclesiis
ne
eos
qui
Daemonibus
immolauerant
,
ad
Sacramenta
susciperent
,
sed
inuitarent
quidem
ad
poenitentiam
,
remissionem
verò
Dei
relinquerent
potestati
,
cuius
solius
est
peccata
remittere
.
Nouatus
wrote
his
letters
to
diuers
Churches
,
that
they
shoulde
not
admitte
any
man
to
the
Sacramentes
,
that
had
done
sacrifice
to
Diuelles
,
but
that
they
should
only
moue
them
to
doe
Penaunce
,
and
committe
to
God
the
remission
of
their
sinne
,
who
onely
can
forgiue
mans
offences
.
And
therefore
though
in
some
other
point
Nouatus
did
ouerpricke
his
Children
,
yet
herein
they
fully
mete
in
one
.
Epiphanius
writeth
,
that
he
denied
saluation
to
those
that
did
fall
to
greuous
crimes
after
their
Christendom
,
and
therewith
did
hold
,
that
there
was
but
one
penaunce
,
S.
Cyprian
,
who
was
moste
molested
with
him
,
and
knewe
him
best
,
geueth
him
this
praise
:
Nouatus
was
a
man
that
delighted
much
in
nouelties
and
newes
,
of
insatiable
auarice
,
a
furrious
rauin
,
with
pride
and
intolerable
arrogancie
almost
puffed
past
him selfe
,
knowen
and
taken
of
al
Bishoppes
for
a
noughtie
packe
,
condemned
by
the
common
iudgement
of
al
good
priestes
for
a
faithlesse
heretike
,
curious
and
inquisitiue
them
to
betraie
,
for
to
deceiue
,
allwaies
ready
to
flatter
,
in
loue
neuer
faithful
nor
trusty
,
a
match
euer
fired
to
kindle
sedition
,
a
whirle
winde
and
storme
to
procure
the
shipwrake
of
faith
,
and
to
be
shorte
,
an
aduersarie
to
tranquillitie
,
and
an
enemie
of
peace
.
These
were
his
conditions
then
.
apparuit
Episcopus
,
velut
nouum
Plasma
,
sayeth
Cornelius
:
And
for
this
attempte
one
of
the
poore
Bishops
did
greate
penance
,
the
other
two
were
deposed
.
In
the
meane
tyme
this
mocke
Bishope
vendicabat
sibi
euangelium
:
callenged
the
worde
of
the
Lorde
for
him selfe
.
Dionysius
Alexandrinus
,
S.
Ambrose
,
and
S
C●rysostome
refuted
in
sundrie
workes
writen
against
the
Nouatians
.
By
whome
&
other
,
though
the
course
of
that
false
assertion
,
was
often
broken
in
Goddes
Churche
,
yet
in
some
partes
they
did
knit
againe
,
Tessarescedecatitae
,
qui
à
auersabantur
poenitentiam
.
_____
saieth
Theodoritus
,
who
did
abhorre
penaunce
:
and
sometimes
,
by
a
sort
called
Iacobitae
,
other
whiles
,
bi
wiclif
and
his
,
elles
,
by
the
waldenses
,
now
&
than
,
by
the
Anabaptistes
,
and
lately
by
the
Lutherans
,
&
moste
of
the
Protestantes
,
and
by
the
Caluinists
,
eueryone
.
All
which
blacke
bande
,
though
they
agree
not
at
euery
pinch
of
Nouatus
heresie
(
for
it
is
not
possible
,
that
such
should
euer
fullie
consent
)
yet
all
these
knit
tayles
together
in
this
,
that
there
is
no
Sacrament
of
penaunce
after
Baptisme
,
in
which
the
priest
maye
forgiue
sinnes
,
and
that
it
standeth
not
with
Goddes
honour
,
so
to
remitte
the
peoples
offences
.
Of
other
the
like
heresies
whiche
he
lente
oure
men
,
as
of
forbidding
holie
Chrisme
and
annointing
of
suche
as
were
by
him
baptised
,
in
so
muche
that
the
holy
Fathers
were
gladde
,
to
make
vppe
the
lacke
thereof
,
in
all
such
as
came
from
their
heresie
to
the
vnitie
of
Christes
Church
,
I
will
not
heere
speake
:
purposing
onely
,
because
that
onely
concerneth
oure
matter
,
to
refute
that
olde
heresie
raysed
so
long
since
against
the
prerogatiue
of
Goddes
priestes
,
and
onely
helpe
of
our
sinnes
,
that
at
once
bothe
the
authour
,
and
the
ofspring
maye
be
fullie
ouerthrowen
.
And
firste
because
generally
,
all
the
foresaid
ioyne
together
against
the
trueth
in
this
argument
,
that
it
is
dishonour
to
God
,
and
great
presumption
in
a
mortall
man
,
to
clayme
the
power
so
proper
to
God
:
let
the
studious
Reader
well
consyder
,
that
no
function
,
power
,
ne
dignitie
,
be
it
neuer
so
peculiar
to
God
him selfe
by
naturall
excellency
,
When
the
person
that
was
lame
from
his
birth
begged
of
Peter
&
Iohn
somwhat
for
his
relief
at
the
temple
doore
,
as
his
maner
was
,
rise
and
walke
,
and
so
he
did
at
his
woorde
,
in
the
sight
of
al
that
there
were
gathered
:
which
being
done
,
and
the
people
wondering
therat
,
the
Apostle
thus
instructed
them
:
Brethern
(
saith
he
)
why
wonder
you
at
vs
,
as
thoughe
we
had
brought
this
strange
worck
to
passe
by
our
owne
streingth
and
power
:
it
is
the
God
of
Abraham
,
Isaac
,
and
Iacob
,
that
hath
glorified
his
sonne
Iesus
whome
you
refused
,
and
betrayed
to
Pontius
Pilatus
to
be
crucified
:
in
hys
name
and
faith
this
poore
man
is
recouered
.
Marke
well
,
that
the
same
thing
which
Peter
said
,
him selfe
had
to
geue
,
quod
habeo
,
tibi
do
,
the
same
yet
he
professeth
that
he
houldeth
not
as
of
his
owne
right
,
or
might
,
but
as
of
Christe
Iesus
,
in
whose
name
he
willed
the
lame
to
walk
:
euen
so
the
power
of
pardoning
sinnes
is
truelie
and
properlie
in
the
priestes
,
as
the
power
of
woorking
miracles
is
properlie
in
Peters
handes
,
neither
the
one
yet
nor
the
other
holden
as
of
theire
owne
mighte
and
power
,
but
bothe
practised
for
the
glorie
of
God
in
the
name
of
Iesus
of
Nazareth
,
that
which
I
haue
,
I
giue
thee
:
rise
and
walke
in
the
name
of
Iesus
of
Nazareth
:
so
surely
may
the
priest
say
to
the
sicke
in
soule
,
that
which
I
haue
I
giue
thee
,
in
the
name
of
Iesus
thy
sinnes
(
my
sonne
)
be
forgeuen
thee
.
No
lesse
is
the
one
the
peculiar
worcke
of
God
,
then
the
other
:
no
more
doth
one
dishonor
god
than
the
other
.
And
this
work
of
remitting
sinnes
is
much
more
certen
,
then
the
miraculous
healing
of
the
bodie
,
being
ioyned
by
Gods
promise
to
a
sacrament
that
shal
neuer
cease
in
the
church
,
wher
miracles
for
most
part
ceased
long
since
:
yea
the
name
&
maiesty
of
God
is
a
thousand
parts
more
honoured
,
not
the
only
God
,
in
his
owne
person
,
but
in
the
fraylty
of
his
ministers
he
is
able
to
acomplish
such
mighty
miracles
,
both
in
the
cure
of
body
&
soule
.
But
the
fondnes
of
this
heresie
is
so
great
,
that
it
maketh
those
thinges
to
tende
to
Gods
disgracing
,
which
he
hath
apointed
properly
&
onely
in
a
maner
,
for
that
purpose
,
to
set
furth
the
name
of
his
Sonne
Iesus
.
For
if
both
sinnes
of
mans
soule
,
&
sores
of
his
body
could
not
visibli
by
external
meanes
be
healed
in
the
glorious
inuocation
of
Gods
name
,
it
wold
surely
be
forgotten
in
the
church
of
Christ
,
that
such
power
is
giuen
by
God
the
father
to
his
only
sonne
,
&
mans
mind
wold
not
reach
to
that
inwardly
,
wherof
he
had
no
proufe
nor
assurance
outwardly
.
I
besech
you
Sir
,
were
the
working
of
strange
miracles
geuen
to
som
as
wel
of
the
Prophetes
as
of
the
Apostles
of
Christ
,
wer
they
any
whit
preiudicial
to
Gods
honor
,
or
they
were
giuen
to
man
aboue
his
natural
power
,
for
the
setting
forth
of
Gods
honour
,
that
the
Prophetes
should
see
so
long
before
,
things
that
afterward
did
fall
,
which
is
the
proprietie
of
God
alone
,
&
theirs
only
by
gift
&
graunt
of
him
to
whom
only
it
doth
belong
,
do
they
dishonor
God
,
or
els
was
it
not
alwaies
graunted
to
some
men
,
for
the
glorie
of
God
?
That
Eliseus
could
see
the
hart
&
inward
thoughts
of
Giezi
his
seruaunt
,
which
is
Gods
onely
propertie
,
the
power
of
God
,
would
haue
geuen
the
Apostles
money
largely
,
that
vpon
whom
so
euer
he
had
practised
the
like
laying
on
of
handes
,
he
might
receiue
the
holie
Ghost
also
.
Then
if
the
power
of
geuing
the
holie
Ghoste
,
or
power
of
geuing
grace
,
which
both
Peter
&
Paule
practised
in
a
visible
Sacrament
,
O
heresie
most
shamefull
that
then
goeth
about
to
dishonour
God
most
,
when
she
moste
pretendeth
Gods
honour
,
whereof
she
is
so
tender
and
so
carefull
,
that
she
hath
barred
his
own
spouse
,
of
his
blessed
bodye
,
Gloriosa
dicta
sunt
de
te
Ciuitas
Dei
.
Glorious
things
haue
ben
reported
of
thee
thou
Citie
of
God
,
and
how
art
thou
now
so
barraine
&
so
contemptible
,
that
thy
honour
must
needs
redound
to
the
dishonour
of
him
,
by
whom
al
thy
honour
onely
standeth
?
But
I
ceasse
to
pursue
the
Churches
ennemies
nowe
in
mine
owne
woordes
,
I
will
rather
ioyne
with
the
holy
Fathers
,
for
their
ouerthrowe
,
whose
,
not
onelie
reason
and
sufficient
answere
to
this
their
vain
Replie
founded
on
the
pretence
of
Gods
honour
,
but
also
,
their
onely
name
and
authoritie
shall
sufficientlie
beate
doune
these
mens
boldnesse
.
Receiue
ye
the
holy
Ghost
,
whose
sinnes
you
doe
forgeue
,
they
be
forgeuen
,
and
whose
sinnes
you
holde
,
they
be
holden
:
Who
in
this
case
more
honoureth
God
?
He
that
obeyeth
his
commaundement
,
or
he
that
resisteth
the
same
?
The
Church
obeyeth
in
both
,
as
wel
in
binding
as
in
loosing
.
Thus
there
.
And
a
litle
after
:
Looke
to
whom
this
charge
was
geuen
,
&
that
person
may
laufully
&
with
Gods
good
leaue
vse
the
same
.
And
therefore
the
Church
may
laufully
both
bind
and
loose
:
And
surely
,
it
is
a
merueilouse
force
of
truth
or
rather
the
might
of
Gods
prouidence
,
that
driueth
Heretikes
to
disdaine
,
destroy
,
and
dissanul
the
graces
and
manifolde
giftes
of
Christes
Churche
,
that
impugning
them
,
where
the
very
right
of
such
holy
actes
do
lie
,
they
may
plainly
confesse
,
and
to
their
shame
acknowledge
,
that
they
haue
none
such
them selues
,
nor
can
by
Gods
warrant
chalenge
any
such
giftes
,
whiche
with
al
their
might
they
would
wholy
if
they
could
,
together
with
Gods
spirite
and
Churche
,
extinguish
.
Alas
into
what
misery
hath
this
forsaken
flock
wilfully
cast
them selues
and
their
adherentes
,
whiche
can
forsake
Gods
house
,
vbi
mandauit
Dominus
benedictionem
,
vpon
whiche
God
hath
bestowed
his
blessing
,
But
briefly
to
conclude
vppe
the
answere
to
their
reason
founded
vppon
Nouatus
his
principle
touching
Gods
honour
,
thus
I
say
:
That
neuer
derogateth
to
Gods
honour
,
which
is
agreable
to
Gods
ordinance
:
but
that
Priests
should
remitte
sinnes
is
the
ordinance
of
god
,
as
is
declared
:
therefore
the
vse
thereof
doth
not
derogate
any
whit
to
gods
honour
.
Againe
:
as
great
works
and
as
propre
to
god
as
remission
of
sinnes
was
practised
by
the
Apostles
,
&
yet
is
vsed
by
the
Bishoppes
of
holie
Church
without
al
dishonour
of
God
?
geuing
the
holy
ghost
,
and
gods
grace
,
by
laying
on
of
handes
:
Ergo
Remission
of
sinnes
may
be
also
practised
of
Priests
,
without
al
iniurie
to
god
&
his
onely
right
therein
.
For
further
prouf
of
the
foresaid
matter
,
it
is
declared
,
that
neither
Christe
,
nor
his
euerlasting
Father
,
nor
the
holie
Ghost
,
doe
giue
ouer
vnto
man
or
resigne
the
power
of
remission
,
or
anie
other
holie
function
of
the
Churche
,
but
doe
themselues
continually
worke
al
those
graces
by
mans
ministerie
and
seruice
.
The
eighth
Chap.
FVrthermore
,
wee
muste
here
consider
,
that
what
woorke
so
euer
God
appointeth
man
to
exercise
in
his
Churche
,
either
in
remission
of
sinnes
,
or
giuing
grace
of
Gods
Spirit
,
or
what
other
holy
action
so
euer
may
in
his
name
be
don
,
for
the
benefite
of
the
people
,
by
the
ministery
and
seruice
of
man
:
either
by
the
meanes
and
meditation
of
anye
other
instrumental
cause
,
Christ
is
by
euerlasting
right
made
the
head
of
the
Church
,
And
they
that
are
most
tender
in
outward
woordes
of
Gods
honour
,
will
yet
seme
to
occupie
that
his
proper
function
without
al
derogation
to
his
right
therein
.
But
in
deed
,
their
preaching
,
which
is
their
remission
of
sinne
,
is
not
the
power
of
God
to
saluation
,
but
it
is
his
permission
for
our
great
punishment
.
The
lauful
doctrin
of
Christes
church
,
is
truely
no
lesse
the
propre
woorke
of
Christ
,
then
is
forgeuenesse
of
sinnes
,
&
yet
it
is
without
controling
of
Nouatians
and
Heretikes
,
exercised
by
mans
ministerie
in
earth
.
S.
Augustine
saith
hereof
,
thus
:
Christus
est
qui
docet
,
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
heauen
,
and
his
schole
in
earth
,
and
his
schole
is
his
body
the
church
.
Christ
doth
not
then
resigne
vppe
his
office
of
preaching
,
no
more
than
he
doth
his
authoritie
of
pardoning
:
no
man
succeeding
him
in
either
of
the
roomes
,
but
occupieth
both
vnder
him
in
his
Churche
,
But
to
beare
doune
the
Aduersaries
of
truth
fully
,
we
wil
ioyne
with
them
touching
the
sacrament
of
extreme
vnction
,
the
sacrament
of
Baptisme
,
and
such
other
:
in
which
they
can
not
,
nor
doe
not
denie
,
concerning
one
of
them
,
but
man
without
al
derogation
to
Gods
honour
,
remitteth
sinnes
.
And
how
can
it
here
seeme
strange
,
that
in
the
sacrament
of
penance
God
shoulde
by
mans
office
remit
mortal
crimes
,
seing
it
can
not
be
denied
,
but
God
vseth
,
not
onelie
mans
ministerie
,
but
also
the
external
seruice
of
bare
and
base
water
,
which
is
much
inferiour
by
nature
and
dignity
to
a
Priest
or
any
other
man
,
to
take
away
sinnes
both
original
and
actual
,
in
the
sacrament
of
Baptisme
,
in
which
sacrament
,
seing
as
wel
the
Priest
is
the
minister
,
as
the
water
an
instrument
wherby
God
remitteth
al
sinnes
,
be
they
neuer
so
many
and
grieuouse
,
whether
they
be
committed
by
our
owne
acte
,
or
by
our
Fathers
ofspring
:
why
doth
it
dishonour
God
any
more
,
that
the
Prieste
shoulde
be
the
minister
of
remission
in
the
Sacramente
of
Penaunce
,
then
it
doth
by
as
greate
an
office
almost
,
in
remitting
of
sinnes
in
the
Sacramente
of
Baptisme
?
Againe
,
I
may
be
more
bold
to
vse
this
comparing
of
sundrie
Sacramentes
together
,
because
not
onelie
Sainct
Ambrose
refuteth
the
Father
of
this
fonde
heresie
by
the
same
reason
,
but
also
because
most
of
the
Doctours
of
the
Church
do
confesse
,
that
she
euer
had
these
waies
to
remitte
mans
sinnes
by
,
without
all
derogation
to
Christes
soueraigntie
herein
,
of
whome
onelie
shee
holdeth
her
right
,
as
well
in
the
Sacrament
of
Penaunce
,
as
in
Baptisme
or
extreme
Vnction
.
S.
Chrysostom
saith
:
Neque
enim
solùm
cùm
nos
regenerant
,
sed
postea
etiam
condonandorum
nobis
peccatorum
potestatem
obtinent
:
infirmatur
(
inquit
)
inter
vos
aliquis
?
Accersat
presbyteros
ecclesiae
:
Neither
haue
Priests
power
in
baptisme
only
,
but
afterward
also
thei
haue
good
autority
to
forgiue
our
sinnes
:
Is
any
man
feble
amongst
you
,
saith
he
?
Call
for
the
Priests
of
the
Churche
,
lette
them
saie
prayers
ouer
him
,
and
annoynte
him
with
oyle
:
and
the
praier
of
faith
shal
saue
the
sick
,
and
if
he
be
in
sinnes
,
they
shal
be
forgeuen
him
.
But
this
sacrament
instituted
by
gods
word
and
Christes
authority
,
vsed
of
old
,
and
wel
knowen
to
al
the
Fathers
,
is
nowe
become
nothing
in
our
building
.
Sinne
is
now
a
daies
so
fauored
,
that
no
sacrament
may
be
abiden
for
the
release
therof
.
The
very
expresse
words
of
scripture
can
take
no
place
,
where
flattering
of
wickednes
and
phantasie
ruleth
to
the
contrarie
.
There
be
some
that
affirme
,
this
annoylinge
to
haue
bene
a
miraculouse
practise
to
take
away
the
diseases
of
the
sick
,
and
therfore
that
it
did
decay
with
the
working
of
other
the
like
miracles
,
which
after
the
spring
of
our
religion
were
not
vsual
.
And
for
the
setconde
,
they
are
not
so
vnreasonable
to
aunswer
me
,
that
all
priestes
could
woorke
miracles
,
which
is
a
seueral
gifte
of
the
Holy
ghost
,
from
the
power
of
their
ministerie
,
and
therfore
S.
Iames
would
not
haue
charged
the
sicke
persons
to
haue
called
indifferently
for
priestes
,
to
heale
them
miraculously
,
the
gifte
of
miracles
being
not
common
to
them
all
,
nor
perpetually
promised
to
any
one
of
them
al.
Againe
I
would
knowe
of
them
,
whether
ther
was
any
miraculous
healing
that
had
the
remission
of
sinnes
ioyned
vnto
it
,
or
to
the
external
creature
by
which
they
healed
any
person
?
If
they
saye
yea
,
then
it
foloweth
,
that
the
priestes
might
by
the
office
of
that
creature
,
heale
a
man
of
his
sinnes
,
which
they
affirme
to
be
blasphemie
,
and
dishonoure
to
God
.
But
to
what
absurditie
so
euer
you
bring
them
,
they
will
not
confesse
mortall
men
in
externall
sacramentes
to
remitte
sinnes
.
In
the
sacrament
of
Baptisme
they
will
not
stand
with
me
openlie
:
for
they
wil
seme
to
acknowledge
the
forgeuenes
of
sinnes
thereby
,
and
I
thinke
by
the
ministerie
of
man
to
,
thoughe
in
their
priuate
scholes
,
yea
and
in
their
open
blasphemous
bookes
,
the
whole
packe
of
Protestauntes
and
Zuinglians
deny
that
sacrament
also
to
remitte
sinnes
,
Well
,
but
I
wil
reason
with
them
vpon
the
grounde
of
their
owtward
and
publike
profession
,
that
Baptisme
is
a
sacrament
,
in
which
truly
sinnes
be
remitted
by
the
ministerie
of
men
,
&
without
al
dishonour
of
God
,
seeing
it
was
Gods
own
ordinaunce
&
apoyntment
.
But
heare
S.
Ambrose
againe
,
I
pray
you
,
encontering
in
this
matter
with
oure
mens
maisters
:
Cur
baptisatis
(
saith
he
)
si
per
hominem
peccata
dimitti
non
licet
?
in
baptismo
vtique
remissio
peccatorum
omnium
est
.
Quid
interest
,
vtrum
per
poenitentiam
,
an
per
lauacrum
hoc
ius
sibi
datum
sacerdotes
vendicent
.
vnumin
vtro
que
ministerium
est
:
sed
dices
:
quia
in
lauacro
operatur
mysteriorum
gratia
.
Quid
in
poenitentia
,
non
Dei
nomen
operatur
?
Why
doe
they
baptise
,
if
man
may
not
remit
sinnes
?
for
surely
in
baptisme
all
sinnes
be
remitted
:
and
what
difference
(
I
besech
you
)
whether
priestes
chalenge
this
gifte
to
be
theirs
in
baptisme
,
or
in
penaunce
?
The
ministerie
of
man
is
like
in
both
.
But
you
wil
replie
perchaunce
,
that
in
baptisme
the
grace
of
the
ministeries
woorketh
:
And
what
woorketh
I
praye
you
,
in
penaunce
?
Doth
not
Goddes
name
bring
all
to
passe
there
also
?
Thus
he
.
But
here
,
good
Reader
,
marke
diligently
in
this
doctours
woordes
,
as
also
in
other
the
like
of
al
auncient
fathers
,
that
penaunce
is
not
here
taken
for
any
vertue
either
morall
or
theologicall
,
which
is
in
a
priuate
man
when
he
amendeth
or
changeth
his
purpose
,
amendment
of
life
,
as
Heretiques
doo
terme
it
,
to
confound
the
distinct
doctrine
of
Gods
trueth
and
Sacramentes
,
but
it
is
an
external
and
visible
action
appoynted
by
Christ
in
the
xx
.
of
S.
Iohn
,
to
reconcile
sinners
by
the
forme
of
absoluing
,
which
the
Church
vseth
in
the
name
&
inuocation
of
God
for
that
purpose
.
wiclif
,
Luther
,
Caluin
and
the
like
,
accursed
by
Goddes
Church
and
councels
.
The
doctours
therefore
,
as
I
haue
sayd
,
ioyne
lightly
in
talking
of
remission
of
sinnes
,
Baptisme
,
and
penaunce
,
and
sometime
extreame
vnction
also
,
that
you
neede
not
doubt
but
they
toke
them
all
three
for
sacramentes
working
remission
of
sinnes
.
For
they
doe
not
talke
of
inward
repentaunce
,
but
of
an
action
solenly
exercised
in
Gods
Church
,
wherof
the
preist
,
as
you
heare
by
S.
Ambrose
and
S.
Chrysostom
,
is
the
minister
.
And
therefore
Epiphanius
,
saieth
,
that
the
Church
hath
two
penaunces
,
one
after
another
,
insinuating
therby
,
the
duble
act
of
the
Church
and
sacrament
,
Nouatians
,
quòd
poenitentiam
denegant
,
that
they
denie
penaunce
.
By
which
penaunce
,
Which
trueth
.
S.
Cyril
vttereth
most
playnly
for
oure
purpose
,
Cùm
ipsi
remittunt
aut
detinent
,
spiritus
qui
habitat
in
eis
,
per
ipsos
remittit
aut
detinet
,
fit
autem
id
duobus
modis
:
primùm
,
Baptismo
,
deinde
Poenitentia
.
When
the
priestes
remit
sinnes
,
or
reteine
them
,
the
holy
Ghost
which
dwelleth
in
them
doth
remit
or
reteine
by
them
,
which
is
doen
two
maner
of
wayes
:
first
in
Baptisme
,
and
then
afterwarde
in
penaunce
.
that
the
holy
Ghost
woorketh
remission
of
sinnes
,
whether
it
be
in
baptisme
,
or
by
other
sacramentes
.
Wherby
he
clerely
vttereth
his
meaning
,
that
there
should
be
moe
sacramentes
then
one
,
instituted
by
Christ
for
that
purpose
.
In
all
which
congruity
of
Gods
holy
woorking
,
by
diuers
sacramentes
,
the
remission
of
sinnes
,
we
conclude
against
Heresy
,
that
the
priests
power
herein
,
derogateth
no
more
to
God
nor
our
Sauioure
,
in
the
sacrament
of
penaunce
,
then
it
doth
before
by
baptisme
,
or
after
by
extreme
Vnction
:
in
none
of
al
which
as
I
haue
proued
before
,
Christ
baptiseth
,
Christ
shriueth
,
assoileth
and
annointeth
sinners
for
remission
of
their
offences
:
althoughe
Iesus
doth
none
of
these
now
,
nor
much
did
in
his
life
tyme
,
but
his
Disciples
then
,
and
his
Disciples
nowe
,
doo
the
same
holy
actions
in
his
name
.
To
conclude
this
mater
,
I
argue
thus
:
It
is
no
dishonoure
to
God
,
for
the
priest
to
remitte
sinnes
,
as
well
originall
as
actual
,
of
al
sortes
and
grauitie
in
the
sacrament
of
Baptisme
,
by
the
Protestantes
own
confession
,
nor
by
extreme
vnction
,
by
the
warrant
both
of
scriptures
and
doctours
:
ergo
,
remission
of
sinnes
is
not
vnlawful
,
nor
dishonorable
to
God
,
to
be
giuen
by
the
priest
in
the
solemne
sacrament
of
Penaunce
.
And
further
,
I
ioyne
with
them
thus
:
The
woord
of
God
is
much
more
playne
&
expresse
for
the
priestes
warrant
to
remit
sinnes
in
Penaunce
,
then
in
baptisme
:
but
they
may
lawfully
doe
it
in
Baptisme
,
ergo
they
may
doo
it
no
lesse
lawfullie
in
Penaunce
.
Compare
the
woordes
of
institution
of
them
both
,
and
iudge
your selues
of
your
indifferencie
and
sincerity
,
by
what
right
you
may
remoue
the
one
,
and
reteine
the
other
.
Nouatus
where
he
listed
woulde
admit
power
to
priestes
of
remission
:
But
where
he
listed
not
,
there
the
grace
giuen
to
them
must
be
dishonoure
to
God
.
So
that
of
thinges
equally
commended
by
scripture
,
and
commuanded
by
God
,
the
good
man
muste
haue
choice
for
his
toothe
,
not
onely
in
this
point
,
I
nowe
compare
oure
choice
men
,
but
muche
more
in
that
which
foloweth
in
the
saide
S.
Ambrose
of
all
Nouatians
,
whome
he
trippeth
pretily
with
this
terme
,
delicati
mei
:
my
delicate
gentlemen
(
saith
he
)
with
their
lustie
lookes
,
and
swelling
harts
,
can
not
abide
in
their
bruaery
to
looke
vpon
a
poore
caitiffe
weping
for
his
sinnes
abundantly
,
apparelled
mourningly
,
in
sadde
and
sorowful
companie
,
and
so
furthe
.
And
this
surely
is
the
disease
of
oure
dayes
,
And
therefore
the
maner
and
order
of
Penaunce
hath
bene
diuers
in
sundry
Ages
and
countries
:
That
remission
of
mans
sinnes
,
hath
bene
ioyned
often
both
in
the
lawe
of
nature
and
Moyses
,
to
some
external
ceremomonies
and
sacrifices
,
whereof
in
the
old
lawe
Priestes
were
the
appointed
ministers
.
The
Ninth
Chap.
LET
no
man
,
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
?
Mans
state
were
to
base
,
if
God
would
not
,
that
his
woorde
shoulde
be
ministered
by
one
man
to
an
other
.
For
how
shoulde
this
truelie
be
spoken
:
the
temple
of
God
is
holy
;
the
which
temple
you
are
,
if
God
gaue
not
answers
by
mannes
temple
?
This
is
one
greate
respecte
surelye
,
especially
since
the
second
person
in
Trinite
toke
vpon
him
oure
nature
,
by
whome
the
worthines
of
mankind
is
much
increased
,
&
more
fit
then
euer
before
to
serue
ech
other
,
as
in
the
workes
that
be
diuine
&
properly
by
nature
belonging
to
God
him selfe
.
thy
sinnes
be
forgiuen
thee
.
For
thoughe
the
sayd
persons
beleuing
in
Christ
,
and
lamenting
for
their
sinnes
past
,
might
haue
had
some
hope
of
remission
by
Christ
,
thoughe
he
had
sayed
no
suche
thing
vnto
them
:
yet
he
that
perceiueth
not
,
what
comforte
of
conscience
,
what
inwarde
ioy
of
minde
,
what
reioising
of
the
spirite
they
must
needes
haue
,
that
had
Christes
testimonie
and
blessing
in
playne
terme
,
for
the
same
purpose
,
he
seeth
nothing
at
al.
As
for
my selfe
,
good
Christian
Reader
,
I
am
not
so
free
from
sinne
,
wo
is
me
therfore
,
nor
so
voyde
of
mannes
affection
,
but
as
often
I
heare
in
the
sacrament
of
penaunce
the
priest
,
who
to
me
then
is
Christ
in
ful
power
of
pardoning
,
saing
the
woordes
of
absolution
ouer
me
,
me
thinke
truely
I
heare
the
swete
voice
of
Christ
saing
with
authority
:
thy
sinnes
be
forgiuen
thee
.
Wherof
no
mortall
man
shal
euer
forbid
me
to
take
hope
and
singular
trust
of
remission
of
sinnes
with
the
passing
comforte
that
theron
ensueth
.
All
these
that
are
without
Christes
folde
,
seeke
not
to
heare
this
voice
,
for
all
their
loade
of
sinne
,
from
the
heauenly
and
inteare
ioy
whereof
they
be
as
farre
,
as
from
the
conceiuing
of
the
felicitie
to
come
in
heauen
it selfe
.
But
let
them
assure
them selfes
,
that
Christ
writeth
with
his
holy
finger
al
their
sinnes
,
though
to
Christ
they
wil
not
now
confesse
them
,
This
time
shal
testify
with
me
herin
,
and
the
very
diuersitie
that
is
betwen
these
oure
corrupte
conditions
,
and
the
holy
studies
and
endeuours
of
oure
forefathers
shall
testifie
:
but
the
dayes
that
yet
are
to
come
,
muste
needes
most
feele
the
smarte
of
it
,
when
these
that
now
haue
the
direction
of
other
mennes
steppes
shal
be
gone
,
It
were
to
tedious
,
further
to
declare
how
these
external
means
of
woorking
inwarde
grace
and
remission
of
sinnes
,
be
necessary
for
the
outewarde
man
,
As
for
other
that
are
euer
doubting
,
and
neuer
setteled
in
their
faith
:
that
alwayes
be
learning
,
and
yet
neuer
attein
to
knowledge
:
Omnia
penè
in
sanguine
mundari
,
ac
sine
sanguinis
effusione
non
esse
remissionem
.
That
all
thinges
were
in
a
maner
clensed
by
bloude
,
and
that
no
remission
could
be
had
without
bloude
.
sanguis
animalium
pro
piaculo
est
,
the
bloud
of
beastes
stode
for
an
expiation
and
cleansing
of
sinnes
.
And
therfore
,
Rogabitque
pro
eo
sacerdos
&
pro
peccato
eius
,
&
dimittetur
ei
.
And
the
prieste
shal
praye
for
him
,
and
for
his
sinne
,
and
it
shal
be
forgiuen
him
.
And
againe
,
Agat
poenitentiam
pro
pec●ato
,
&
offerat
de
gregibus
agnam
siue
capram
,
orabit
que
pro
ea
sacerdos
,
&
pro
peccatis
eius
.
Let
the
soule
doo
penaunce
,
and
offer
a
kidde
of
the
flocke
,
or
an
ewe
lambe
,
and
so
the
priest
shall
praye
for
that
soule
and
the
sinnes
therof
.
All
which
,
doth
not
onely
conuince
,
that
Goddes
wil
was
,
that
remission
of
sinnes
shoulde
be
had
,
by
external
sacrifices
,
penaunce
and
oblation
,
and
that
not
otherwise
but
by
the
priestes
mediation
,
Neither
were
all
externall
wayes
of
Goddes
worship
and
remission
of
sinnes
,
abrogated
by
the
Gospell
,
as
some
doe
falsly
fayne
,
but
,
to
the
external
elementes
,
that
now
euen
in
the
newe
law
be
instituted
for
grace
and
remission
of
sinnes
,
Gods
fauoure
is
giuen
&
graunted
a
great
deale
more
fully
,
&
sanctification
more
plentifully
.
For
ells
,
let
vs
with
penaunce
reiect
baptisme
,
&
al
other
wayes
of
Gods
seruice
,
that
be
not
only
internall
&
separated
wholy
from
outward
elementes
of
water
,
bread
,
wine
,
imposition
of
hands
,
oyle
&
such
like
:
which
,
if
they
dare
not
do
,
how
can
they
auouch
that
God
remitted
not
sinnes
by
externall
sacramentes
?
or
,
not
by
the
handes
of
priesthod
?
seing
without
the
order
,
none
these
holy
actes
can
be
duely
ministred
.
Seing
then
that
almighty
god
of
his
passing
wisdom
&
careful
prouidence
towards
man
,
hath
remitted
sinnes
in
al
ages
,
as
by
the
ministerie
of
man
in
outewarde
solemne
ceremonies
,
as
by
circumcision
in
the
lawe
of
nature
,
&
by
the
same
in
Moyses
gouernment
,
besides
many
other
sacrifices
vsed
&
commanded
for
diuers
sinnes
actual
both
greater
&
lesse
:
how
can
it
be
otherwise
,
but
there
should
be
sacramentes
ordeined
in
the
newe
law
:
first
for
remitting
of
original
sinnes
,
&
other
of
al
sortes
at
our
first
entraunce
into
Christes
house
,
&
then
an
other
,
for
more
greuous
actual
offences
commited
by
relapse
after
Baptisme
.
For
ells
the
lawe
should
not
fully
in
figure
foreshew
the
trueth
,
&
great
grace
of
oure
sacramentes
to
come
,
wherof
lightlie
,
by
Gods
appointment
it
did
beare
a
plain
&
expresse
resemblance
.
But
besides
these
forsayd
sacrifices
,
And
that
this
power
of
pronouncing
the
leapers
to
be
sound
or
sore
,
to
be
seperated
or
admitted
to
the
companie
of
faithfull
,
did
represent
the
power
of
priesthode
,
The
vncleannes
of
the
more
greuous
leprosie
(
he
meaneth
deadlie
sinne
)
let
vs
open
to
the
priest
,
and
according
to
his
arbitrement
,
how
so
euer
he
biddeth
vs
,
and
how
longe
so
euer
he
commandeth
vs
,
let
vs
seeke
to
purifie
oure selues
.
Looke
therefore
(
saith
he
)
how
the
prieste
maketh
there
in
the
olde
lowe
a
person
clean
or
vnclean
,
so
here
doth
the
Bishop
or
Priest
binde
or
loose
,
not
binding
the
innocent
,
nor
loosing
the
giltie
,
but
when
he
hath
heard
the
varietie
and
diuersitie
of
the
sinnes
,
then
he
knoweth
,
whom
to
loose
,
and
whom
to
binde
.
This
place
is
verie
playne
for
confession
and
distincte
rekening
of
euerie
of
oure
mortall
sinnes
.
prius
quo
ad
nos
,
as
the
Philosophers
doe
terme
such
thinges
,
&
by
the
pristes
worck
which
is
playn
to
vs
we
streight
com
to
the
knowledg
of
Gods
like
worke
of
remission
in
heauen
,
which
is
prius
natura
,
because
Gods
action
is
the
principal
&
mans
must
necessarily
depend
theron
.
And
so
it
is
in
penaunce
,
where
God
the
principall
,
and
the
priest
the
secondarie
or
seruisable
cause
ioyntly
forgeue
to gether
.
For
so
the
woordes
of
institution
of
this
sacrament
,
doe
moste
plainly
conuince
:
whose
sinnes
you
shal
forgiue
,
they
be
forgiuen
:
he
speaketh
in
the
present
tense
,
as
thoughe
he
would
say
,
as
you
forgiue
them
,
or
retein
them
,
ipso
facto
I
forgiue
them
,
or
retein
them
.
And
therefore
,
sauing
the
honour
of
the
Maister
of
Sentences
,
This
,
to
be
shorte
,
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
euer
you
loose
,
it
shal
be
loosed
?
Marie
,
shee
doth
that
which
our
Lorde
saied
,
loose
him
and
lette
him
goe
.
Wherin
S.
Augustin
meaneth
nothing
els
,
but
that
Christ
is
the
principall
agent
,
and
that
he
proprelie
doth
geue
life
to
the
soule
,
the
Prieste
for
all
that
,
being
his
seruant
and
minister
therin
,
and
therefore
by
nature
is
a
later
agent
,
in
the
same
woorke
,
whiche
els
,
as
I
haue
proued
ioyntly
perteineth
to
them
both
,
for
that
the
effect
of
a
Sacrament
commeth
not
to
any
man
til
it
be
receiued
,
excepte
it
be
in
certaine
cases
of
necessitie
,
where
the
parties
can
not
obteine
the
external
vse
of
the
appointed
elemente
,
though
they
earnestlie
desire
the
same
.
But
how
the
olde
Priests
office
touching
the
Lepers
of
the
law
,
representeth
our
Sacrament
of
the
Priests
ministerie
in
the
newe
Testament
,
&
how
farre
oures
,
whiche
is
the
trueth
,
excelleth
that
whiche
was
but
a
shadowe
of
oures
,
Sainct
Chrysostome
dooth
excellently
declare
:
and
therewith
fullie
may
put
out
of
doubt
all
men
,
that
our
Priestes
proprelie
woorke
remission
of
sinnes
,
as
Ministers
in
the
same
Diuine
action
,
and
not
as
declarers
or
approuers
of
that
effecte
.
whiche
before
was
wrought
by
God
him selfe
.
Thus
he
saith
:
Now
vpon
al
this
foresaid
declaration
,
it
may
be
wel
vnderstanded
,
that
our
Aduersaries
haue
smal
reason
in
reprehending
the
ordinance
of
God
,
who
is
proued
in
all
ages
and
diuersities
of
lawes
,
to
haue
geuen
grace
and
remission
of
sinnes
,
not
only
by
externall
elementes
,
and
actions
of
diuerse
ceremonies
,
Sacramentes
,
and
sacrifices
:
but
also
euer
to
haue
dispensed
the
said
benefites
,
by
mans
seruice
and
ministerie
,
without
al
dishonour
of
his
personage
,
or
diminishing
his
own
propre
interest
and
right
therein
.
And
so
much
more
hath
he
vsed
in
the
newe
lawe
of
the
Gospel
,
the
ministerie
of
the
Priests
and
external
sacramentes
,
to
the
procuring
of
the
saied
benefites
,
by
howe
much
more
,
our
law
,
our
sacramentes
,
our
sacrifices
,
and
our
Priests
,
be
glorified
and
preferred
in
respect
of
the
olde
,
Yet
if
they
wil
not
be
satisfied
herewith
,
A
strange
thing
surely
,
and
to
be
wel
noted
for
this
purpose
,
So
hath
God
in
all
ages
confirmed
the
authoritie
of
his
holie
Priestes
and
Ministers
,
&
so
hath
he
euer
checked
by
his
own
holy
examples
the
presumptuous
temptation
of
man
,
who
euer
hath
disdained
mans
office
&
ministerie
for
his
own
saluation
.
Therfore
let
no
man
marueil
,
why
Christ
hath
geuen
authoritie
to
man
to
forgeue
sinnes
,
seeing
he
hath
from
the
beginning
,
not
remitted
ordinarily
otherwise
then
by
mans
seruice
,
nor
any
waie
els
,
for
the
most
part
,
but
by
external
actes
of
ceremonies
,
sacraments
,
and
sacrifices
,
that
we
may
learne
thereby
humility
,
and
obedience
to
Gods
ordinance
,
by
the
warrante
whereof
they
al
(
as
I
haue
proued
)
chalenge
al
maner
of
interest
in
the
gouernment
of
our
soules
.
Much
more
might
be
said
out
of
diuerse
holy
Fathers
,
muche
out
of
the
decrees
as
wel
of
Bishops
as
Councels
:
the
authoritie
whereof
no
Christian
Catholike
did
euer
reiect
.
In
Lateran
,
in
Florence
,
And
so
surely
,
doth
Gods
ministers
hold
this
power
and
preheminence
,
that
no
power
or
dignitie
of
man
could
euer
be
so
wel
warranted
and
approued
by
Gods
owne
woorde
,
and
practise
of
all
ages
and
nations
christened
,
as
this
is
.
Feare
of
man
is
much
,
flattery
of
man
is
more
,
but
bond
of
conscience
passeth
them
both
.
Thus
therfore
haue
Gods
Priests
made
accompt
of
their
calling
,
and
long
practised
power
of
remitting
and
reteining
the
peoples
offences
.
Here
it
is
proued
,
that
by
the
right
of
the
Priest
in
remitting
sinnes
,
the
duetie
of
all
Christian
people
doth
necessarilie
rise
for
the
confession
of
euerie
of
their
mortal
sinnes
vnto
him
:
as
the
same
is
also
proued
by
the
doctrine
of
all
holye
Fathers
of
Christes
Churche
.
The
tenth
Chap.
AND
now
I
must
aduertise
my
louing
brethren
of
the
necessary
sequele
hereof
,
which
to
some
I
know
,
semeth
so
hard
and
vnpleasant
,
that
the
very
consideration
therof
hath
driuen
many
,
that
haue
not
felt
the
sweetnesse
of
Gods
Spirite
,
by
whiche
euery
of
his
commaundements
be
they
neuer
so
rough
in
apparance
,
are
made
easie
and
delectable
,
to
the
feare
,
misliking
,
and
lothsomnesse
of
the
Sacramente
of
Penaunce
.
Whiche
,
as
it
is
,
for
other
causes
many
,
much
abhorred
of
the
wantons
lately
departed
out
of
the
Church
and
of
some
worldly
Catholiks
to
,
that
be
not
so
zelouse
in
folowing
truth
,
as
they
be
disirouse
to
know
truth
:
Firmissimè
●ene
,
&
nullarenus
duhites
,
neminem
his
posse
hominem
poenitentiam
agere
,
nisi
quem
Deus
illuminauerit
,
&
gratuita
sua
miseratione
conuertit
:
Hold
this
for
an
assurance
,
that
no
man
can
here
do
penance
,
except
he
be
illumined
and
conuerted
theavnto
by
his
singular
mercy
.
Neither
doth
this
Doctour
mean
of
any
other
way
of
repentance
then
is
vsed
for
mortal
sinnes
after
baptism
in
the
sacrament
of
the
church
,
putting
there
,
in
a
maner
by
expres
words
a
doble
sacrament
,
one
for
original
sin
,
that
is
in
children
only
and
that
he
calleth
Sacramentum
fidei
,
the
other
●or
sinnes
afterward
committed
,
whiche
he
termeth
,
Poenitentiam
,
Penance
.
And
let
no
man
think
the
true
repentance
can
be
in
any
or
effectual
for
the
remission
of
sinnes
,
if
he
followe
not
the
appointed
ordinance
of
God
for
remission
of
sinnes
.
For
I
dare
be
bold
to
say
,
that
,
as
since
the
time
that
our
Sauiours
words
tooke
place
:
Nisi
quis
renatus
fuerit
,
Except
a
man
be
borne
againe
of
water
and
the
holy
Ghost
,
he
can
not
enter
into
the
kingdom
of
heauen
that
since
these
words
,
no
man
can
be
saued
●bout
Baptism
:
so
likewise
since
Christ
spak
these
woords
,
whose
sinnes
you
doe
forgeue
,
they
be
forgeuen
I
dare
say
neuer
man
was
saued
,
nor
can
be
saued
,
that
either
conteinneth
or
neglecteth
confession
,
or
earnestly
seketh
not
for
it
,
if
he
fall
in
relapse
of
deadlie
crimes
after
his
baptisme
.
I
wil
speak
it
plainlie
,
because
I
woulde
haue
it
thought
on
earnestly
.
As
no
man
ordinarily
can
be
saued
without
baptism
:
so
can
no
man
that
euer
after
Baptisme
,
committeth
deadly
sinne
,
be
saued
without
sacramental
confession
,
or
the
earnest
desire
&
seeking
for
the
same
.
This
may
seme
sharp
to
some
,
but
this
wil
proue
true
to
al
contemners
of
Gods
ordinance
.
For
when
so
euer
God
worketh
his
giftes
&
grace
among
men
,
by
ani
ordinary
means
apointed
for
that
purpose
,
it
is
great
sinne
to
seeke
for
the
same
either
without
it
,
or
to
presume
to
haue
it
at
Gods
hands
otherwise
than
he
hath
prescribed
:
But
the
sacrament
of
penance
,
&
confession
made
to
the
priest
,
is
the
appointed
meanes
that
God
vseth
in
his
Church
for
remission
of
mortal
sins
:
therfore
who
so
euer
thinketh
to
haue
remission
immediatly
at
Gods
hand
,
he
shal
first
be
voide
of
his
purpose
,
&
then
further
be
charged
of
high
presumption
&
contempt
of
his
wil
&
ordinance
.
The
remission
of
original
sins
as
proprely
perteineth
to
God
,
as
of
mortal
sinnes
,
yet
because
Christ
hath
instituted
a
Sacrament
as
an
instrument
and
meanes
to
conuey
that
singular
benefit
to
man
,
he
that
woulde
nowe
claime
the
same
immediatly
at
Goddes
owne
hand
,
and
therfore
neglecteth
the
Sacrament
of
Baptisme
,
or
would
minister
it
to
himselfe
,
without
the
Priests
office
,
he
should
neuer
obteine
remission
of
his
original
sinne
,
but
add
to
that
,
high
presumption
and
disobedience
of
Gods
commaundemente
,
whiche
of
it selfe
without
original
sinne
were
damnable
.
And
yet
me
thinke
,
I
heare
alreadie
the
sound
of
the
deceitful
voices
of
our
Preachers
:
It
is
Christes
bloud
that
remitteth
sinnes
:
Come
to
me
all
ye
that
be
heauy
loaden
,
and
I
shal
refresh
you
.
I
am
he
,
saith
the
Lord
,
that
putteth
away
thy
sinnes
,
with
a
thousand
suche
like
:
as
though
Christes
bloud
did
not
stand
with
Christes
ordininances
and
Sacramentes
,
as
though
they
came
not
to
Christ
that
kepe
the
way
of
his
wil
and
sacramentes
to
come
vnto
him
:
as
though
,
God
did
not
remitte
those
simes
which
in
his
name
,
and
in
his
sacramentes
,
and
by
his
appointed
minister
,
be
remitted
.
Protestant
,
say
plainly
,
wilt
thou
refuse
baptisme
,
because
Christes
bloude
washeth
awaye
originall
sinnes
?
If
thou
darest
not
openlie
so
preach
,
althoughe
couertly
thou
may
chaunce
so
intende
,
Come
to
me
ye
that
be
loaden
,
and
I
shall
refreshe
you
:
he
and
no
other
said
,
excepte
you
be
borne
of
water
and
the
holy
ghost
,
ye
can
not
enter
into
the
kingdom
of
heauen
.
The
same
God
that
sayde
:
I
am
he
tha●
putteth
awaye
thy
sinnes
:
saieth
nowe
to
the
Apostles
and
priestes
,
whose
sinnes
you
doe
forgiue
,
forgiuen
be
they
.
Confesse
your selues
to
the
Lord
,
for
he
is
good
,
sayd
now
againe
in
the
Apostle
,
confesse
youre
sinnes
one
to
another
,
that
you
may
be
saued
.
By
which
he
meaneth
not
,
as
Origen
,
venerable
Bede
,
and
other
doo
declare
,
so
much
brotherlie
acknowledging
,
for
counsell
or
other
causes
,
the
greife
of
minde
eche
man
to
his
felowe
,
as
he
doth
the
order
of
sacramental
confession
,
to
be
made
vnto
Goddes
priestes
,
as
it
may
wel
appeare
by
the
circumstance
of
the
letter
.
For
there
he
had
willed
them
to
sende
for
the
priestes
of
the
church
to
annoile
them
,
and
streight
after
addeth
this
alleadged
texte
of
confession
and
prayng
ouer
the
sicke
.
send
for
the
priestes
of
the
Church
:
thus
,
cal
the
elders
of
the
congregation
.
For
they
thought
it
might
sounde
euel
,
to
haue
in
one
sentence
,
priestes
,
Church
,
consession
,
remission
of
sinnes
,
realease
of
paines
sor
sinne
,
annoiling
,
prayng
ouer
the
sik
,
and
so
furth
.
But
that
thou
maist
see
,
whose
sinnes
you
doo
forgiue
,
they
be
forgiuen
,
and
whose
sinnes
you
doo
reteine
,
they
be
reteyned
:
And
therefore
sacramentall
confession
to
be
of
Christes
institution
.
For
if
Christ
gaue
power
to
priestes
to
forgiue
,
or
to
reteine
mens
sinnes
:
then
there
must
needes
be
some
subiect
to
their
power
and
iudgement
:
ells
in
vain
were
so
large
a
commission
of
binding
and
loosing
mens
sinnes
,
if
the
right
of
the
power
did
not
necessarily
charg
al
men
that
haue
suche
sinnes
,
to
be
subiect
to
their
binding
and
loosing
.
Therefore
this
is
a
cleare
cause
,
that
in
the
verie
same
woordes
,
that
the
power
was
deliuered
to
them
,
the
bonde
of
obedience
was
also
prescribed
to
vs
.
So
that
after
that
daye
,
no
sinnes
mortall
could
ordinarilie
be
loosed
,
but
by
them
,
and
that
sacrament
,
which
in
their
ministerie
he
then
did
institute
.
And
that
is
yet
more
euident
by
the
second
parte
of
Christes
sentence
,
where
he
sayeth
:
whose
sinnes
you
doe
reteine
,
they
be
reteined
.
The
which
woorde
retinere
,
Mary
we
must
wel
note
,
that
the
priest
hath
in
other
sacramentes
,
&
namely
in
Baptisme
,
a
right
in
remitting
sinnes
both
original
and
actual
,
but
there
,
in
the
graund
pardon
of
al
that
is
past
,
he
is
not
made
a
iudge
,
or
a
correcter
:
I
absolue
thee
,
or
such
like
,
a
pardon
general
of
all
his
sinnes
,
committed
,
if
he
come
thither
qualified
,
most
assuredly
ensueth
.
But
now
,
in
the
other
sacrament
,
of
penaunce
,
not
onely
pardon
of
sinnes
,
but
punishment
for
sinnes
,
is
put
in
the
Apostles
and
priestes
handes
,
which
can
not
be
don
without
iudiciarie
power
.
and
exact
examination
of
the
penitent
:
because
Christ
woulde
,
that
,
if
any
did
greuously
sinne
after
Baptsim
,
he
should
,
as
it
were
,
be
conuented
befor
his
iugement
seat
in
earth
,
in
which
as
in
his
roome
he
hath
placed
the
Apostles
and
Priestes
,
as
is
alreadie
proued
.
And
therefor
,
mens
sinnes
must
in
this
case
be
knowen
,
with
diuersitie
of
their
kindes
,
and
encrease
,
by
diuersitie
of
place
,
time
,
person
,
number
&
intent
.
For
without
this
particular
intelligence
,
can
neither
the
appointed
iudges
of
oure
soules
doe
iustice
,
nor
the
penitent
receiue
iustice
for
his
offences
.
Therefore
it
is
euident
,
that
seing
this
holy
order
is
authorished
not
onely
to
remit
sinnes
generally
,
as
in
Baptisme
,
but
also
placed
with
al
power
ouer
vs
as
the
iudges
of
oure
sinnes
we
must
needes
by
force
of
Christes
institution
be
driuen
to
acknowledge
&
confesse
al
our
sinnes
to
the
priest
so
sitting
in
iudgment
vpon
the
examination
of
our
consciences
.
For
no
man
euer
took
vpon
him
,
not
in
ciuile
causes
to
determing
and
giue
sentence
in
the
matter
,
whereof
he
hath
not
by
some
meanes
or
other
,
perfit
&
particular
instruction
,
and
in
causes
criminall
much
lesse
,
because
the
importance
of
the
matter
is
much
more
.
Then
in
Gods
causes
and
cases
of
oure
conscience
,
and
in
thinges
belonging
directlie
to
mans
euerlasting
wealth
or
woe
,
which
is
the
life
or
death
perpetuall
of
our
soules
,
there
,
if
either
negligence
in
the
iudge
in
searching
our
sinnes
,
or
contempt
in
vs
in
declaration
,
opening
,
confessing
,
or
cleare
vtterance
of
them
,
doe
hinder
the
righteousnes
of
Gods
iudgmentes
executed
by
the
Priestes
office
,
or
driuing
them
to
giue
wrong
sentence
of
deliuery
&
remission
,
there
the
perill
is
exceding
great
,
&
the
danger
well
nere
damnation
perpetual
.
Neither
may
we
thinke
,
that
this
authoritie
and
approued
power
of
Priestes
,
concerneth
onely
the
open
offences
,
which
by
witnesse
and
proufe
may
be
conuinced
,
and
deferred
to
the
publike
Magistrates
of
the
Church
,
as
some
Protestantes
,
confounding
al
places
of
like
woordes
and
termes
in
Scripture
,
doe
.
Wherein
they
consider
not
,
that
the
perfectnesse
of
the
Gospell
teacheth
man
willingly
to
accuse
,
Like
as
my
Father
sent
me
,
so
doo
I
sende
you
:
But
Christ
was
sent
to
heale
the
contrite
and
sorowfull
of
all
sinnes
,
priuate
and
publike
:
therfore
al
maner
of
offences
,
be
they
neuer
so
secrete
,
belong
to
the
priestes
not
onely
pardon
,
but
also
correction
and
punishment
,
wherof
,
because
they
be
men
,
they
can
not
iustelie
discerne
or
determine
,
to
remitte
or
reteine
,
giue
pardon
or
geue
penaunce
,
Quid
vis
faciam
tibi
?
what
wouldest
thou
haue
at
my
handes
?
And
shal
the
priest
being
a
mortal
man
take
vpon
him
to
giue
sentence
of
the
diseases
of
oure
soules
,
before
he
know
them
,
or
pardon
him
that
will
not
shewe
vnto
him
,
wherin
&
for
what
sinne
he
asketh
a
pardon
?
Furthermore
the
sinnes
of
manns
cogitation
,
that
can
not
be
discerned
by
the
priest
,
without
the
confession
of
the
party
,
be
often
no
lesse
greuous
and
damnable
before
God
,
then
the
open
offences
:
therfore
ther
may
be
no
doubt
,
but
Christ
hath
ordeined
mercy
,
as
wel
for
them
,
as
other
that
be
actually
committed
,
and
subiect
to
the
light
of
the
world
,
but
yet
no
otherwise
but
by
the
sacrament
of
penaunce
,
in
which
,
without
exception
,
the
priestes
haue
power
to
remitte
or
reteine
sinnes
as
wel
priuate
as
publike
.
Therefore
the
same
secrette
sinnes
being
subiecte
to
the
Churches
iudgment
no
lesse
than
the
open
,
they
must
needes
be
vttered
&
confessed
,
or
els
they
can
not
be
released
,
much
lesse
haue
any
enioyned
penaunce
for
them
But
it
is
mere
wrangling
of
oure
Aduersaries
in
so
plain
a
case
,
and
folie
in
al
other
to
doubt
,
whether
secret
offences
,
euen
committed
in
thought
onely
against
the
two
last
commandementes
forbidding
vnlawfull
coueting
and
desires
of
the
minde
,
be
properly
subiect
to
the
priestes
iudgement
,
seing
they
can
be
no
otherwise
released
,
but
in
the
sacrament
of
penaunce
,
and
sincere
confession
of
them
.
For
here
is
practised
a
iudgement
,
Moreouer
the
sacrifices
of
the
olde
Lawe
were
in
many
cases
doone
by
the
priestes
,
as
well
for
priuate
sinnes
as
open
,
whiche
coulde
not
be
without
the
confession
of
the
penitent
:
ergo
,
much
more
the
secrettes
of
oure
soules
be
subiect
to
oure
priestes
,
to
whom
Christ
hath
giuen
al
iudgement
.
Yet
al
this
notwithstanding
,
there
be
some
that
kepe
them selues
by
vaine
excuse
of
sinne
,
from
the
very
principal
point
and
pith
of
this
sacrament
,
which
is
the
particular
examination
of
a
mannes
sinnes
committed
by
thought
,
woorde
,
or
worke
,
&
wil
yet
draw
backe
,
&
hold
,
that
a
general
confession
is
enough
with
termes
vniuersal
,
acknowledging
a
mans
selfe
to
haue
sinnes
by
minde
,
woorde
,
&
deede
,
though
he
expresse
not
the
seueral
pointes
therof
.
But
this
opinion
is
confuted
,
both
by
al
the
foresaid
reasons
,
and
other
,
as
a
most
absurde
and
wilful
maintenaunce
of
sinne
.
For
by
this
rule
,
he
that
killed
and
murdered
thousandes
,
shoulde
confesse
no
more
after
his
wicked
actes
then
before
,
my
sinne
,
my
wickednes
,
my
impietie
,
saith
he
,
and
this
in
confessing
to
God
that
knew
already
his
sinnes
:
Howe
muche
more
nowe
,
where
Gods
iudgement
is
exercised
by
man
,
that
cannot
discerne
oure
faultes
him selfe
,
must
we
confesse
oure
sinnes
,
that
he
may
rightly
iudge
thereof
?
Penaunce
must
be
doone
for
euery
of
oure
sinnes
.
So
Peter
prescribed
Simon
the
sorcerer
,
when
he
attempted
to
haue
bought
the
gifte
of
Goddes
Spirite
,
that
he
shoulde
doo
penaunce
for
that
especial
greuous
crime
:
Poenitentiam
age
,
saith
he
,
ab
hac
nequitia
tua
.
Doo
penaunce
for
this
thy
wicked
attempt
,
if
perchance
God
wil
forgiue
thee
this
abhominable
intent
,
Simon
Magus
,
is
a
thousand
partes
more
religious
than
our
newe
maisters
.
For
he
desired
the
Apostles
to
pray
to
God
for
him
that
this
sinne
might
be
forgiuen
him
,
wher
these
care
no
more
for
the
priest
or
Apostle
concerning
their
sinnes
,
then
they
doo
for
dogges
.
Againe
S.
Paule
did
not
onely
confesse
his
sinnes
by
a
general
clause
,
but
acknowledged
his
owne
sinnes
,
Et
confiteban●ur
actus
suos
,
and
confessed
their
owne
proper
actes
and
misdeades
,
In
so
much
,
that
certeine
which
had
folowed
vnlawfull
artes
,
as
Magike
,
Nicromancie
,
and
such
like
curiosity
,
confessed
their
faultes
,
and
burned
their
bookes
before
all
the
people
.
If
the
priestes
had
nothing
elles
to
doo
with
oure
sinnes
,
but
as
they
had
in
the
olde
lawe
to
doo
with
the
leprous
persons
,
that
is
to
say
,
should
onely
discerne
,
which
were
by
God
remitted
or
not
remitted
,
they
coulde
not
that
doo
,
expcepte
they
sawe
the
variety
of
the
sayde
sinnes
,
by
mans
confession
.
But
now
seing
they
haue
further
interest
in
oure
matters
,
and
must
properly
both
pardon
and
giue
iust
penaunce
for
sinne
,
And
what
a
merueilouse
disorde●
is
brought
into
Christes
Churche
,
by
playne
flatterie
of
oure selues
herein
,
whiles
we
holde
that
this
generall
confession
is
sufficient
,
we
see
by
experience
of
these
oure
euell
dayes
,
that
we
be
not
iudged
of
owre
Lotde
in
the
life
to
come
.
And
this
particular
discussing
S.
Paule
ment
by
,
By
whose
woordes
you
see
,
in
what
a
damnable
state
moste
men
now
of
dayes
stand
seeing
that
who
so
euer
receiueth
the
Sacrament
of
Christes
body
and
bloud
,
besore
he
be
reconciled
by
a
priestes
sentence
,
and
assoiled
of
his
sinnes
,
he
doth
receiue
it
to
his
euerlasting
damnation
.
Vnto
whose
iudgement
I
ioyne
S.
Cyprian
in
this
same
matter
,
complaining
very
earnestly
vpon
certayne
Conuersies
in
his
dayes
,
that
would
aduenture
vpon
Christes
body
and
bloude
,
aute
exomologesim
factam
criminis
,
ante
purgatam
conscientiam
sacrificio
&
manu
sacerdotis
:
Besore
their
sinnes
be
confessed
,
and
their
consciences
purged
by
sacrifice
,
and
the
Priestes
hande
.
Al
these
thinges
might
be
at
large
declared
,
and
confirmed
further
by
the
iudgement
of
most
auncient
Fathers
,
but
because
I
haue
bene
very
long
,
and
enough
already
may
seme
to
be
sayde
for
suche
as
by
reason
wil
be
satisfied
,
and
a
great
deale
more
then
any
Protestant
wil
aunswer
vnto
:
and
also
the
scriptures
them selues
,
giuing
the
priest
so
plainl
power
of
binding
and
reteining
,
as
we●
as
of
remitting
and
loosing
,
will
doo
more
with
these
that
haue
charged
them selues
with
the
belief
of
nothing
that
is
not
in
expresse
writing
of
Gods
woord
,
then
the
vniforme
consent
of
al
ages
,
and
the
moste
notable
persons
in
the
same
.
In
respect
of
their
humour
therfore
,
I
wil
not
say
much
more
for
this
pointe
,
then
I
haue
sayed
:
onely
my
meaning
now
is
,
for
the
Catholiques
comforte
,
to
repete
a
fewe
suche
euident
sentences
out
of
most
authentique
authors
,
by
whom
we
may
take
a
taste
not
onely
of
their
meaninges
,
which
is
much
for
the
matter
,
but
especially
,
of
the
Churches
practise
in
al
ages
&
most
countries
christened
,
since
the
Apostles
time
,
which
I
accompt
the
most
surest
way
to
touche
and
trye
trueth
by
,
that
by
the
example
of
al
our
forefathers
,
euery
man
may
willingly
learne
to
submit
him selfe
to
the
sentence
of
suche
,
as
God
hath
made
the
iudges
of
his
soule
,
and
sinnes
.
That
confession
hath
euer
bene
vsed
,
of
al
mortal
sinnes
,
in
al
countries
and
ages
since
●hristes
time
,
it
is
proued
by
the
witnesse
of
moste
learned
fathers
,
with
an
aunswer
to
suche
thinges
as
oute
of
the
fathers
be
sometimes
obiected
to
the
contrarie
.
The
eleuenth
Chap.
I
am
the
longer
in
this
approued
trueth
,
because
I
remember
what
S.
Chrisostom
saieth
:
Multa
arte
opus
esse
,
vt
qui
laborant
Christiani
,
vltrò
sibiipsis
persuadeant
,
sacerdotum
curationibus
sese
submittere
:
That
it
is
a
pointe
of
highe
wisdom
and
conning
,
to
bring
to
passe
that
Christian
men
which
are
sicke
in
soule
,
would
persuade
them selues
to
submitte
in
all
causes
them selues
,
to
the
priestes
curing
.
For
in
deede
,
in
Nectarius
his
predecessours
dayes
ther
was
suche
an
offence
arose
to
the
simple
sorte
,
and
such
a
Trageady
in
Constantinople
Church
,
by
the
noughty
facte
of
a
Deacon
there
,
Thughe
that
good
man
condescending
to
the
peoples
weakenes
,
ment
neuer
to
take
away
that
whole
order
,
wherein
he
had
no
authority
,
because
it
is
no
politike
prouision
,
but
Christes
institution
:
but
onely
that
the
penaunce
should
not
be
publike
,
except
the
party
listed
,
of
those
sinnes
which
were
to
the
saied
Penitenciarie
,
confessed
in
secrette
.
Which
facte
of
his
,
thoughe
perchaunce
it
was
necessary
for
that
tyme
,
yet
it
was
not
allowed
of
the
Writers
of
the
same
History
:
as
a
thing
,
(
sayeth
Sozomenus
)
that
broughte
muche
dissolute
life
,
and
alteration
of
the
peoples
manners
in
to
the
Churche
.
Yet
oure
aduersaries
are
in
such
distresse
,
for
the
maintenaunce
of
their
contrary
assertion
,
against
holie
Confession
,
that
they
be
not
ashamed
to
alleadge
this
mans
doubtfull
example
.
Whiche
if
it
were
good
and
to
be
folowed
:
yet
made
yt
nothing
against
priuate
shrifte
,
which
they
call
nowe
auricular
confession
,
or
if
it
did
make
againste
the
whole
Sacrament
euery
way
ministered
,
yet
it
coulde
not
of
reason
be
folowed
,
being
but
one
Bishoppes
compelled
acte
,
and
that
disalowed
euen
of
the
reporters
them selues
,
and
proued
to
be
euel
,
by
the
practise
of
all
Churches
christened
to
the
contrary
.
And
sure
it
is
,
that
S.
Chrysostome
,
who
succeded
Nectarius
,
had
much
a
doo
to
bring
the
people
,
made
more
licencious
,
by
the
foresayd
graunt
to
the
distincte
numbering
of
all
their
sinnes
to
the
priest
,
Mary
the
trueth
is
,
that
the
late
libertie
that
his
people
was
sette
in
through
the
disordered
demeanoure
of
the
foresaid
Deacon
,
made
this
conning
shepherd
and
expert
preacher
,
so
to
vse
his
woordes
,
as
they
might
winne
moste
of
the
woorste
,
and
be
least
offence
to
the
weake
.
And
therefore
he
speaketh
so
warelye
and
indifferentlie
,
that
sometimes
he
biddeth
them
confesse
to
God
,
and
yet
with
seuerall
numberinge
of
euery
of
their
sinnes
,
&
otherwhiles
in
the
verie
same
sermon
,
he
saieth
,
atque
oportebat
maximè
apud
homines
ea
dicere
,
and
yet
they
should
be
opened
to
men
,
that
so
they
might
vnderstande
his
meaning
,
and
yet
not
be
hable
to
reprehend
his
woordes
.
Who
were
so
weake
,
as
I
sayd
,
and
so
vsed
to
libertie
,
by
the
loo●ing
of
the
lawe
in
Nectarius
dayes
,
that
S.
Chrysostom
had
muche
a
doe
to
make
them
submitte
them selues
,
and
their
sinnes
,
to
the
pastours
of
their
soules
.
Wherin
,
not
onely
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
vtter
their
sinnes
,
proueth
plainly
,
that
his
onely
purpose
was
,
to
bring
them
to
confession
and
penaunce
sacramentall
,
doen
by
the
priestes
ministerie
.
For
there
he
chargeth
them
,
that
they
did
not
weepe
nor
lament
,
nor
confesse
their
sinnes
,
which
he
coulde
not
doo
rightly
,
if
those
thinges
were
onely
inwardly
in
cogitation
and
harte
to
be
doen.
For
how
coulde
he
know
,
that
they
did
not
make
confession
to
man
,
as
we
now
know
that
no
heretike
maketh
confession
,
neither
lamenteth
,
neither
doth
penaunce
for
his
sinnes
,
because
they
haue
remoued
the
way
of
Goddes
Church
,
whereby
suche
thinges
had
wont
to
be
doone
,
And
by
which
Christ
hath
appointed
it
to
be
doone
:
Otherwise
they
will
say
they
confesse
them selfes
dayly
to
God
,
and
so
did
S.
Chrysostomes
flocke
,
I
warrantyon
,
but
he
compted
that
no
sacramentall
confessing
,
excepte
they
did
it
to
God
by
the
priestes
ministery
,
which
is
the
way
of
confession
,
which
God
hath
appoynted
.
But
who
so
euer
list
see
the
most
assured
and
vndoubted
meaning
of
this
holy
Father
touching
confession
to
a
priest
,
wheron
I
stand
the
longer
,
because
oure
aduersaries
would
picke
quarells
with
Goddes
Church
vpon
certeine
particles
of
his
sentence
,
let
him
reade
the
second
and
thirde
booke
of
the
dignitie
of
prieshod
,
where
he
doth
not
onely
attribute
more
dignitie
to
that
order
,
than
to
any
other
creature
vnder
God
,
but
also
maketh
the
priestes
to
be
as
well
the
iudges
as
surgeons
of
our
soules
as
to
whom
the
serching
,
Qui
igitur
phramacum
ei
morbo
adhibere
quis
possit
,
cuius
genus
nequaquam
intelligat
?
how
should
a
man
salue
that
sore
,
the
nature
and
kinde
wherof
he
knoweth
not
?
and
to
know
it
without
confession
of
the
partie
is
not
possible
.
Ipse
sibi
denegat
curam
,
qui
suam
medico
non
publicat
causam
:
He
hindereth
his
owne
health
,
that
will
not
vtter
his
disease
and
the
cause
thereof
to
his
Physition
.
And
further
if
you
will
be
assured
of
the
said
Chrysostoms
mind
,
touching
confession
,
read
his
exposition
vpon
the
woordes
of
the
institution
of
this
sacrament
,
that
the
priest
doth
but
,
as
you
would
saye
,
lende
his
voice
,
and
his
hande
:
Signifieng
,
that
the
maner
was
then
,
at
it
is
yet
,
to
speake
the
woordes
of
absolution
,
and
laye
the
hande
vpon
the
penitents
head
,
in
the
sacrament
of
penaunce
.
So
in
sense
saith
S.
Chrysostom
.
But
to
leaue
him
,
and
fall
to
other
of
great
antiquitie
and
lerning
,
whose
iudgmentes
also
will
proue
,
not
onely
for
the
trueth
of
this
doctrine
,
but
also
(
which
is
much
more
)
for
the
vniformitie
of
this
open
Ceremonie
,
which
the
Church
of
olde
vsed
,
and
therefore
in
the
like
trueth
of
things
,
yet
kepeth
:
Thus
doth
Theodoritus
allude
also
to
oure
maner
yet
vsed
in
the
sacrament
where
remission
is
geuen
by
the
priestes
woord
,
&
hand
.
For
which
cause
S
Augustine
calleth
this
sacrament
of
reconciliation
,
somtimes
,
Imposition
of
hande
,
as
he
doth
other
sacramentes
moe
also
,
where
the
priestes
by
this
externall
Ceremonie
of
laying
on
of
handes
,
vse
to
giue
grace
.
But
to
go
forward
in
oure
matter
,
It
is
necessarie
(
saieth
he
)
that
oure
confession
shoulde
be
made
to
them
,
to
whome
god
hath
credited
the
disposing
,
and
bestowing
of
his
holie
mysteries
.
For
so
the
Saintes
of
old
did
penaunce
,
as
we
reade
.
And
he
allegeth
more
,
the
penaunce
was
vsed
,
&
special
sorowfulnes
for
sinnes
with
som
kind
of
confession
of
sins
in
baptim
:
how
much
more
than
must
we
now
vse
the
same
,
where
it
is
more
required
,
&
where
Christ
hath
instituted
a
Sacrament
to
that
ende
,
to
remit
sinnes
committed
by
relapse
after
Baptisme
.
Baptizabantur
ab
eo
in
Iordane
,
confi●entes
peccata
sua
,
men
were
baptised
of
him
in
Iordan
,
and
made
confession
of
their
sinnes
.
So
that
Iohn
may
seme
to
haue
prepared
the
way
to
Christes
doctrine
and
Sacramentes
,
not
onely
by
his
baptisme
,
but
also
by
the
vsing
of
the
people
to
confesse
their
faultes
:
and
yet
it
is
not
necessarie
that
his
vsage
of
penaunce
should
be
of
like
force
,
or
should
conteyne
an
exact
confession
of
euerie
sinne
,
as
the
institution
of
Christ
afterward
did
include
,
no
more
than
this
batism
may
be
thought
to
be
fully
answerable
either
in
maner
of
vsage
or
force
&
efficacy
,
to
the
holy
sacrament
of
Baptisme
by
Christ
instituted
for
the
office
of
the
new
lawe
And
in
an
other
place
the
sayd
S.
Basil
treateth
how
yong
Nons
and
holie
sacred
Virgens
shoulde
confesse
Nicephorus
later
then
he
,
These
therfore
&
many
other
do
testify
for
their
Church
,
in
what
solemne
vse
sacramental
Confession
hath
euer
ben
.
wherin
we
haue
the
lesse
need
to
stand
long
,
seing
the
same
History
that
our
Aduersaries
doe
somtime
alleadge
,
plainely
reporteth
,
that
not
only
in
the
Church
of
Constantinople
,
but
also
in
the
west
Churches
,
Spirituall
maisters
or
Fathers
,
as
we
now
terme
them
in
our
Mother
tongue
,
Ghostlie
Fathers
also
.
Qui
secundùm
vnius
cuiusque
culpam
indicebant
&
mulctam
.
Who
(
saieth
Sozomenus
)
according
to
euery
mans
faulte
,
prescribed
due
penance
.
Which
penance
though
it
were
often
openlie
done
by
the
confessours
appointment
:
yet
the
sinnes
were
not
knowen
,
for
whiche
the
penance
was
prescribed
.
For
the
confession
was
secreat
or
auricular
,
as
we
call
it
now
,
as
is
plaine
by
the
Historie
:
elles
the
Prieste
of
that
office
,
should
not
haue
bene
charged
with
secrecie
and
silence
,
though
the
confession
sometimes
was
also
open
,
where
the
penitents
deuotion
or
desire
so
required
,
as
it
may
be
yet
.
For
it
is
no
mater
for
the
substance
of
the
Sacramente
,
whether
it
be
publike
,
or
priuate
.
And
it
is
the
condiscending
to
the
peoples
weaknes
,
that
,
that
should
be
so
secreat
generally
,
which
often
in
old
time
hath
ben
open
.
And
yet
I
think
no
man
was
euer
compelled
by
any
precept
of
the
Church
,
to
confesse
in
the
publik
face
of
the
Church
,
his
sinnes
that
were
committed
secretly
.
De
Poenitentia
,
But
now
if
you
would
conferre
with
the
Fathers
of
al
ages
and
of
euery
notable
Church
,
touching
this
Confession
to
Gods
Priests
,
you
may
beginne
if
you
list
,
euen
at
this
day
,
and
driue
vppe
both
the
truth
of
the
doctrine
,
&
the
perpetual
practise
thereof
,
euen
to
the
Apostles
time
.
Qui
possunt
singulorum
causas
,
originem
quoque
,
&
modum
culparum
sigillatim
considerare
&
examinare
,
that
can
particularly
trie
out
and
examine
the
causes
of
euery
offender
,
the
manner
and
ground
of
their
faultes
.
Which
decree
is
borowed
woord
for
woorde
almost
,
By
which
Councell
ke●t
in
Constantinople
,
you
may
easelie
gather
,
that
neither
Confession
was
euer
omitted
by
lawe
,
nor
the
common
Penitenciarie
long
abrogated
out
of
Constantinople
Churche
.
And
when
I
name
these
decrees
of
so
many
general
Councels
in
diuerse
ages
,
I
doe
not
only
cal
them
generally
to
witnes
for
my
cause
,
which
were
enough
,
seeing
euery
determination
there
,
passeth
as
by
the
sentence
of
the
holy
Ghoste
and
Christes
owne
iudgemente
,
of
whose
presence
such
holy
assemblance
is
assured
,
but
I
appeale
to
euery
holy
Bisshop
,
Thomas
Aquinas
is
oures
,
Dionysius
is
oures
,
I
meane
the
Carthusian
.
If
any
man
doubt
of
S.
Bernard
,
lette
him
reade
the
life
of
Malachie
(
whom
he
praiseth
for
bringing
into
vre
the
most
profitable
vse
of
Confession
,
S.
Bede
is
proued
before
,
Before
him
,
S.
Gregorie
,
so
well
liketh
and
knoweth
this
practise
of
sacramental
Confession
,
Let
them
say
now
,
that
priuate
confession
began
in
Lateran
Councel
,
So
litle
care
they
haue
,
what
they
say
,
so
that
thei
say
enough
to
begile
them
,
that
can
skil
of
nothing
.
But
to
holde
on
vpwarde
,
holie
Prosper
geueth
good
euidence
for
his
time
,
And
afterward
in
the
same
Chapiter
,
which
is
exceding
much
to
be
considered
,
he
geueth
al
Priests
careful
admonition
,
that
if
any
of
them
hauing
committed
deadly
sin
,
do
notwithstanding
without
confession
&
vttering
of
the
same
hold
on
his
ministery
of
the
B.
Sacrament
,
because
he
would
not
in
the
sight
of
men
be
noted
vnworthie
,
that
in
this
case
he
damneth
him selfe
before
God
,
whose
heauy
indignation
he
can
not
auoide
,
whiles
he
is
ashamed
to
vtter
his
sinnes
vnto
men
.
All
this
meaning
hath
S.
Prosper
,
But
this
Doctour
made
a
whole
woorke
of
penance
,
and
the
wayes
of
recouerie
of
Christian
mens
fall
after
Baptisme
by
the
Priestes
iudgement
,
and
sacrament
of
Confession
.
Of
whiche
bookes
if
any
man
list
doubt
,
yet
lette
him
be
assured
,
that
they
be
bothe
auncient
,
catholike
,
learned
,
and
agreable
to
the
doctrine
of
S.
Augustines
daies
,
who
so
euer
made
them
.
And
our
cause
is
so
much
more
holpen
,
because
not
onely
S.
Augustine
,
who
is
plaine
in
these
maters
,
vpon
S.
Matthewes
Gospel
,
and
elles
where
,
as
is
declared
alredy
,
but
also
other
of
great
antiquitie
,
confirme
the
same
,
&
plainly
confound
the
pride
of
our
daies
,
in
which
men
are
not
so
muche
ashamed
of
their
sinnes
,
as
they
be
disdainefull
to
confesse
their
sinnes
vnto
a
poore
Prieste
,
though
he
iustlie
occupie
the
very
iudgement
seat
of
God
.
And
S.
Ambrose
,
But
go
forward
.
S.
Cyprians
meaning
is
so
plain
for
confession
of
sinnes
,
that
he
prescribeth
the
very
thoughtes
of
man
that
be
sinful
and
damnable
,
to
be
vttered
vnto
the
Priestes
,
praising
them
,
that
vpon
only
intent
and
purpose
of
committing
idolatrie
,
hoc
ipsum
apud
●acerdotes
Dei
dolenter
&
simpliciter
confitebantur
did
simply
and
sorowfully
make
confession
therof
to
the
priestes
of
God
.
Presbiteris
aduolui
,
to
be
humyly
layd
at
the
priestes
fote
,
where
he
also
resembleth
a
man
that
is
lothe
to
confesse
his
inwarde
faultes
,
to
him
,
that
hauing
a
filthie
botche
in
the
secret
partes
of
his
bodie
,
had
rather
let
it
rotte
vp
the
member
,
then
for
foolish
shame
fastnes
,
vtter
the
griefe
to
his
surgeant
.
Qui
non
prius
animae
suae
vitia
,
et
peccatorum
suorum
cognouerit
mala
,
et
proprij
oris
confessione
prodiderit
,
purgari
atque
absolui
non
poterit
.
He
that
knoweth
not
perfetly
the
sinnes
of
his
owne
soule
and
the
noughtines
of
his
offences
,
that
he
may
vtter
them
by
the
confession
of
his
owne
mouth
,
he
can
not
be
clensed
nor
absolued
of
his
sinne
.
there
is
after
Baptisme
one
painefull
way
of
remission
of
sinnes
,
Cum
lauat
peccator
in
lachrymis
stratum
suum
&
non
erubescit
sacerdoti
Domini
indicare
&
quaerere
medicinam
,
sicut
scriptum
est
,
Iniquitatem
meam
pronunciab●
,
when
the
sinner
watereth
his
couche
with
teares
,
and
is
not
ashamed
to
vtter
al
his
sinnes
to
the
priest
of
God
,
and
to
seke
remedy
as
it
is
write
:
I
wil
confesse
mine
iniquity
.
S.
Dionyse
,
also
an
Apostolik
man
,
doth
inuincibly
proue
vnto
vs
,
that
confession
to
a
priest
,
and
the
sacrament
of
penaunce
was
in
vse
in
his
dayes
,
that
is
to
saye
,
in
the
Apostles
time
,
I
can
not
stande
vpon
euerie
pointe
,
which
greueth
me
much
,
my
matter
is
so
passing
fructfull
,
&
one
worthie
witnesse
is
yet
behind
,
Si
fortè
(
saith
he
)
in
alicuius
cor
vel
liuor
vel
infidelitas
,
vel
aliquod
malum
labenter
erepserit
,
non
erubescat
,
qui
animae
suae
curam
gerit
,
confiteri
ei
qui
praeest
,
vt
ab
ipso
per
verbum
&
concilium
salubre
curetur
,
quò
possit
fide
integra
&
bonis
operibus
,
poenas
eterni
ignis
●uadere
,
et
ad
perpetuae
vitae
praemia
peruenire
If
either
enuie
,
or
infidelitie
,
or
any
other
greuouse
sore
priuilie
possesse
mans
soule
,
let
not
him
that
hath
any
care
of
his
saluation
,
be
ashamed
to
confesse
it
to
him
that
is
his
Prelate
,
that
throughe
his
woorde
and
counsel
,
he
maye
be
healed
of
his
sinnes
and
that
in
true
faith
and
good
woorkes
he
maye
escape
hel
,
and
atteine
to
euerlasting
life
T.
hus
S.
Clement
.
The
conclusion
of
this
treatise
,
remouing
,
the
impedimentes
of
confession
.
THus
farre
in
despite
of
heresie
and
all
her
abbettours
hath
trueth
brought
it self
.
By
Christ
power
was
giuen
to
the
Apostles
&
priestes
,
to
remitte
sinnes
:
by
Christ
confession
was
instituted
:
by
the
Apostles
it
was
commended
vnto
all
Christians
:
by
their
example
all
nations
faithful
afterward
haue
vsed
it
:
by
generall
Councells
,
which
be
of
most
soueraigne
authoritie
,
it
hath
bene
both
confirmed
and
commanded
:
by
al
lerned
doctours
liked
&
allowed
:
by
all
christian
people
frequented
reuerently
,
as
the
onely
refuge
after
their
relapse
.
Therefore
who
so
euer
shall
see
this
case
so
cleare
,
and
so
consonant
to
all
reason
,
to
al
learning
,
to
al
the
practise
of
Christian
people
,
to
al
the
examples
of
antiquitie
,
and
to
Christes
own
institution
,
let
him
schoole
his
conscience
as
he
thinketh
good
.
For
if
vpon
consideration
of
this
practise
so
approued
by
all
meanes
possible
,
he
can
not
charge
him selfe
with
obedience
to
the
trueth
,
and
the
exercise
of
that
in
his
life
and
workes
,
whcih
he
seeth
to
be
most
sure
&
certen
,
as
well
by
the
Churches
vsage
,
If
the
burden
therefore
,
of
confession
seeme
to
any
man
intolerable
,
as
in
deede
it
is
not
,
but
verie
pleasaunt
to
all
suche
as
haue
tasted
howe
swete
Christe
is
,
lette
him
ease
it
with
earnest
consideration
,
that
it
is
exceding
commodious
to
breake
the
pride
of
mans
harte
,
&
to
make
him
knowe
him self
.
And
,
if
that
any
burden
of
shamfastnesse
appeare
in
the
vttering
of
his
sinnes
,
he
maye
learne
to
take
it
gladly
as
some
worthie
payne
for
his
offences
,
and
some
peece
of
recompence
and
satisfaction
for
the
same
.
But
what
shoulde
we
talke
of
so
smal
a
lette
,
wher
the
confort
of
opening
oure
sores
and
woundes
to
a
man
,
that
by
nature
is
a
like
sinner
,
and
by
vse
of
hearing
man●e
faultes
,
can
not
muche
marueile
at
oures
,
and
by
office
there
is
moste
secret
,
tender
,
and
carefull
ouer
vs
,
AMEN
.
THE
SECOND
PARTE
OF
THE
TREATISE
,
concerning
the
Popes
Pardons
.
The
authour
by
iuste
causes
was
moued
to
beleue
the
trueth
of
this
doctrine
of
Pardons
,
before
he
knewe
the
meaning
of
them
:
and
afterwarde
founde
them
to
be
of
greater
importaunce
,
then
he
tooke
them
before
to
be
.
The
first
Chapter
.
OF
the
highe
power
of
remission
and
pardoning
of
sinnes
,
giuen
by
Christ
to
his
onely
spouse
the
Church
,
in
the
persons
of
her
holy
Bishopes
and
priestes
,
as
a
thing
annexed
to
the
whole
order
,
&
to
be
exercised
in
the
sacrament
of
penaunce
,
vpon
al
men
that
be
of
their
seuerall
iurisdictions
,
and
humbly
shall
submitte
themselues
by
confession
of
their
faultes
to
their
iudgementes
,
I
haue
already
spoken
so
muche
,
as
may
suffice
for
the
satisfiyng
of
the
sober
,
and
iust
reproufe
of
the
contentious
.
And
now
because
,
as
wel
the
course
of
my
former
matter
,
as
the
speciall
neede
of
these
dayes
driueth
me
therevnto
,
I
wil
make
further
searche
and
trial
of
the
right
of
that
chalenge
,
And
in
no
article
of
Christian
faith
euer
more
offence
hath
bene
receiued
of
all
sortes
almost
euen
of
the
wise
,
then
in
this
one
of
the
Popes
pardons
.
And
to
be
plain
in
the
matter
,
The
second
cause
that
moued
me
to
reuerence
the
power
of
pardoning
in
the
highe
Bishope
,
But
afterwarde
,
reading
the
history
of
the
pitiful
fal
of
oure
time
,
and
there
considering
the
finister
intent
and
occasion
of
the
first
improufe
of
Pardons
,
&
al
the
strange
endeuours
of
Luther
(
whose
name
is
cursed
to
all
good
men
)
who
first
in
all
mans
memory
,
sauing
one
wicleffe
,
who
was
condemned
in
Constance
Councel
for
the
same
,
was
so
bold
onely
vpon
contention
and
couetousnes
to
condemne
that
,
which
him self
in
conscience
knewe
to
be
true
and
lawful
,
I
could
not
but
muche
be
confirmed
in
my
faith
therby
.
And
yet
al
this
while
thoughe
the
matter
of
Pardons
seemed
to
me
to
be
more
and
more
sounde
in
it selfe
,
and
as
true
as
the
Spirite
of
God
is
true
,
who
was
the
authour
thereof
in
the
Church
:
yet
I
did
not
then
consider
of
it
,
as
a
thing
of
any
great
importance
,
but
I
conceiued
it
to
be
a
smal
matter
subiect
to
a
certayne
iugling
in
reason
,
such
as
wicked
men
lightly
make
their
closse
&
crafty
entrance
by
,
to
more
mischief
,
and
further
attemptes
against
the
common
faith
of
the
Church
.
I
could
not
then
conceiue
,
which
I
afterwarde
so
plainly
,
and
nowe
more
and
more
by
the
better
suruiewe
of
the
cause
doe
perceiue
,
that
in
this
one
falshod
there
was
couertlie
conteined
the
very
pith
of
falshod
,
and
improufe
of
the
greatest
matters
which
life
and
faith
doe
stand
vpon
.
Thou
wouldest
not
thinke
,
I
dare
say
,
into
what
a
summe
&
abridgment
,
I
do
not
here
riot
in
woords
to
ouerrunne
my
aduersaryes
in
talke
,
or
to
make
more
of
the
matter
then
it
is
:
but
assuredly
without
the
distruction
of
all
these
so
necessary
articles
of
our
fayth
,
there
can
no
man
defend
Luthers
doctrine
agaynst
Indulgences
.
But
his
folowers
,
Therfore
,
least
any
man
by
making
smaller
accompt
of
so
litle
a
branche
of
the
Churches
faith
,
then
he
should
do
,
fal
further
vnto
the
mistrusting
of
other
many
of
knowen
importance
,
I
thought
it
good
,
to
debate
the
question
of
Iudulgencies
,
which
be
now
commonly
called
the
Popes
Pardons
,
though
not
onely
hee
,
but
also
other
Prelates
of
Christendome
haue
their
seueral
right
,
eche
one
according
to
the
measure
of
the
Churches
graunt
,
and
his
iurisdiction
therein
.
In
which
matter
,
because
most
men
of
smaller
trauail
haue
erred
,
rather
by
misconstruing
the
case
,
and
mistaking
the
state
of
the
cause
,
them
for
any
lacke
of
sufficient
proufe
of
the
matter
after
it
were
wel
vnderstanded
:
I
wil
studie
first
,
clearly
to
open
the
meaning
of
that
,
whereon
we
stande
,
and
then
to
go
through
the
whole
question
with
as
much
light
and
breuitie
as
I
can
:
tempering
my self
,
as
much
as
I
may
,
from
al
such
subteltie
,
as
the
depth
of
so
grounded
a
conclusion
,
and
the
learned
disputations
of
Schoolmen
might
driue
me
vnto
.
Wherein
,
I
am
content
,
rather
to
followe
the
desire
&
contentation
of
the
Reader
,
then
to
satisfie
my
owne
appetite
,
which
I
feele
in
my selfe
,
to
be
somwhat
more
greedie
of
matter
sometimes
,
then
the
common
people
,
whome
I
study
moste
to
helpe
,
can
well
beare
,
and
yet
if
they
thinke
it
any
vantage
to
know
truth
,
and
the
necessary
doctrin
of
their
faith
,
they
must
learne
to
abide
the
orderlie
methode
,
and
cumpasse
of
the
cause
,
and
further
I
shal
not
charge
them
.
For
the
true
meaning
of
Pardons
,
and
to
remoue
some
vntrue
surmises
touching
the
same
,
it
is
declared
that
the
Pope
neuer
tooke
vppon
him
by
pardon
to
remitte
deadlye
sinne
,
muche
lesse
to
giue
any
man
licence
to
sinne
.
The
second
Chapter
.
FOR
the
vnderstanding
therefore
of
the
tearme
,
Vpon
which
grounde
you
may
well
perceiue
,
Then
herevpon
the
Reader
must
learne
,
and
diligentlie
consider
,
that
we
attribute
a
greate
deale
more
power
to
any
simple
and
base
priest
,
in
this
base
,
and
by
force
of
the
sacrament
,
then
we
doe
to
the
highest
Pope
or
Patriarch
in
the
worlde
,
oute
of
the
sacrament
,
woorking
onely
by
the
right
of
his
iurisdiction
and
gouernance
of
the
people
.
The
cause
is
,
that
the
effecte
of
remission
of
sinnes
procedeth
from
Christ
more
abundantly
in
the
grace
of
sacramentes
,
which
be
ministered
by
the
priest
,
principally
by
his
power
of
orders
,
There
is
an
other
Keye
of
regiment
and
rule
of
the
Church
or
some
principall
portion
thereof
,
Pardons
or
Indulgence
which
he
geueth
in
respect
of
his
iurisdiction
,
Notwithstanding
,
the
power
of
Iurisdiction
sometimes
ioyneth
with
the
sacrament
of
penance
&
the
power
of
Orders
:
as
when
any
Indulgence
is
geuen
furth
by
the
Pope
,
in
which
is
expressed
,
that
who
so
euer
shal
be
partaker
therof
,
must
confesse
him selfe
,
&
be
contrite
for
his
sinnes
past
,
&
therwith
receiue
the
holy
sacrament
of
the
Altar
,
&
such
like
,
a
plenary
remission
,
or
a
pardon
à
poena
&
culpa
,
from
both
the
fault
,
&
the
payn
due
therefore
.
Ther
be
also
certain
greuous
crimes
which
euery
curat
or
priest
Parochiam
can
not
remit
,
pardon
from
sinne
,
and
the
paine
for
sinne
,
and
a
ful
remission
.
That
thou
be
not
deceiued
herein
,
vnderstand
,
good
Reader
,
that
euery
Priest
in
his
taking
Orders
,
and
by
Christes
graunt
,
hath
ful
power
to
remitte
al
sinnes
,
and
al
men
of
their
sinnes
that
be
penitent
,
&
yet
that
this
power
can
not
be
practised
by
the
lawe
of
nature
indifferently
vpon
all
,
because
this
sacrament
and
none
other
is
iudicial
,
&
therefore
profitably
can
be
extended
no
further
,
but
to
them
that
be
of
their
subiection
and
regiment
.
Where
so
euer
the
priest
consecrateth
,
it
is
effectual
:
whome
so
euer
be
baptiseth
,
he
is
lawfully
Christianed
:
whome
so
euer
the
Bishoppe
ordereth
,
he
standeth
truely
ordered
,
&
so
furth
,
though
they
should
not
herein
medle
in
other
mens
cures
,
without
special
licence
,
Popes
Pardons
,
as
they
be
onely
proper
to
the
acte
of
Iurisdiction
,
separated
from
the
power
of
priesthod
,
and
sacramental
confession
,
can
not
remitte
the
sinnes
them selues
,
neither
damnation
due
for
their
reward
,
thoughe
,
because
licence
commeth
and
procedeth
by
them
,
to
the
inferioure
priestes
,
to
remitte
sinnes
in
al
cases
,
they
may
be
called
,
as
I
sayde
,
plenary
and
most
liberal
graces
and
grauntes
to
assoile
man
both
from
sinne
and
the
punishement
that
is
due
therefore
.
Popes
Pardons
also
,
may
well
reache
so
farre
,
as
to
take
away
veniall
and
daylie
infirmities
,
which
be
of
their
nature
punishable
,
but
by
some
temporal
payne
and
correction
,
because
they
be
remissible
many
wayes
out
of
the
sacrament
,
both
here
in
this
life
,
and
in
the
next
.
For
the
merites
of
Christ
may
be
applied
sufficiently
to
the
offenders
in
suche
light
maner
of
trespaces
,
without
the
especial
grace
of
a
sacrament
:
as
by
saing
oure
Lordes
praier
(
saith
S.
Augustine
)
and
by
almose
,
and
by
the
holy
Sacrament
of
the
Aultar
either
receiued
or
deuoutelie
adored
,
by
sacrifice
now
of
the
holy
Masse
,
much
more
then
in
olde
time
in
the
sacrifices
of
the
law
,
and
by
the
holy
peace
or
blessinges
of
Christ
and
his
Apostles
and
Bishopes
after
them
,
and
by
their
Pardons
.
Therfore
to
him
that
is
free
from
greuous
sinnes
or
pardoned
of
the
same
,
al
these
thinges
shal
be
commodious
towards
the
remission
of
his
lesser
infirmities
:
but
if
he
be
in
state
of
damnation
,
and
out
of
Goddes
fauour
,
which
grace
must
be
procured
onely
by
the
Sacraments
of
Baptisme
or
Penaunce
,
he
can
not
obteine
any
Pardon
at
the
Pop●s
handes
neither
aliue
nor
dead
,
nor
none
was
euer
meant
vnto
him
.
That
the
Popes
pardons
properly
perteine
to
the
remission
of
temporal
paine
due
for
mortall
sinnes
remitted
before
in
the
Sacrament
of
penaunce
,
whervpon
the
ful
meaning
of
pardons
is
opened
.
The
Third
Chapter
.
THE
Popes
Holines
then
,
being
disburdened
by
most
iust
means
from
all
causes
of
enuy
,
rising
vpon
the
surmise
or
open
sclander
,
that
he
would
forgiue
mens
sinnes
euen
before
they
were
committed
,
as
thoughe
he
should
graunt
furth
a
licence
,
for
men
to
conmit
notorious
crimes
,
yea
,
being
proued
to
be
so
farre
from
that
facte
,
that
he
taketh
not
vpon
him
by
his
Pardons
,
so
much
as
to
release
any
mortal
sinne
at
al
,
&
therefore
,
that
he
neuer
arrogated
so
muche
vnto
him selfe
in
these
matters
,
in
respecte
of
his
iurisdicion
onely
,
as
is
must
iustely
graunted
to
the
simplest
priest
aliue
,
that
is
lawfully
ordered
:
the
case
standing
then
before
God
and
al
the
worlde
so
cleare
with
him
,
lette
vs
see
what
he
claimeth
by
his
iurisdiction
,
and
in
what
sense
his
Pardons
doo
remitte
or
release
any
thinge
to
man
,
seing
in
matters
of
mortal
sinne
,
otherwise
then
by
ioyning
with
the
Sacrament
of
Penaunce
,
he
doeth
not
intermeddle
with
remission
at
al.
Truely
,
to
be
plain
and
briefe
,
And
that
it
is
the
temporal
punishement
onely
,
which
they
meane
to
pardon
by
their
Indulgencies
,
it
may
be
euident
both
by
that
we
haue
sayde
before
,
and
also
by
the
woordes
of
course
in
most
Indulgencies
,
in
which
lightly
you
see
this
clause
:
De
poenit
entijs
iniunciis
,
we
assoile
them
from
their
enioyned
penaunce
,
or
from
the
penaunce
of
so
many
dayes
or
yeares
,
as
may
be
seene
plainly
in
the
holy
Councell
of
Lateran
,
and
in
the
Decrees
hoth
of
innocentius
the
thirde
and
fourth
.
The
sinne
it selfe
is
not
measurable
by
times
and
yeares
,
Then
it
is
onely
temporall
punishement
,
which
before
God
and
the
world
is
limited
by
certaine
proportion
of
the
wickednes
comm●tted
,
and
of
that
satisfaction
which
Goddes
iustice
requireth
at
the
handes
of
the
party
penitente
,
which
can
be
released
by
dayes
or
yeares
,
And
now
vpon
the
foresayd
declaration
,
lette
this
be
as
it
were
agreed
vpon
,
and
let
the
Aduersaries
wel
vnderstand
,
this
to
be
the
meaning
of
the
Catholike
Church
,
that
an
Indulgence
or
pardon
is
nothing
ells
but
a
remission
in
parte
or
in
whole
of
the
bonde
of
that
punishment
which
is
enyoned
or
deserued
,
Who
is
so
frowarde
or
so
rude
,
but
he
maye
well
discerne
betwixt
the
fault
of
oure
firste
Father
,
&
the
punishment
of
euerlasting
damnation
deserued
there
by
?
His
sinne
was
one
thing
,
his
deserued
punishment
an
other
thing
:
his
sinne
was
disobedience
,
his
punishment
correspondent
to
that
,
was
euerlasting
death
.
Yet
when
so
euer
one
of
these
two
is
forgiuen
the
other
must
needes
be
forgiuen
also
,
be
cause
he
can
neither
be
subiect
to
damnation
,
whose
sinne
,
for
which
damnation
was
ordeined
,
is
forgiuen
,
neither
his
fault
be
forgotten
,
whose
euerlasting
perishing
is
prouided
,
which
is
the
reward
of
sin
.
But
now
,
Looke
at
the
Prophete
Dauid
,
Seeing
God
then
him selfe
after
he
hath
by
his
owne
means
and
absolute
power
pardoned
manens
faultes
,
and
discharged
him
of
the
sentence
of
death
and
damnation
,
hath
yet
enioyned
penaunce
,
as
when
he
saide
to
Adam
:
In
the
sweare
of
thy
browes
thou
shalte
p●ouide
for
thy
liuing
:
Thou
shalt
in
paine
bring
furth
thy
children
:
And
to
them
both
:
that
they
should
die
the
temporall
death
,
though
they
might
escape
by
his
mercie
euerlasting
miserie
:
seing
this
,
we
need
not
to
doubt
,
but
temporall
punishment
often
remaineth
after
the
sinnes
be
remitted
,
and
that
the
Church
of
God
doth
unitate
most
conueniently
the
sayed
mercie
ioyned
with
iustice
,
in
all
her
moste
righteous
practise
of
pardoning
and
punishing
sinne
in
Christes
behalfe
,
by
whose
iurisdection
she
herein
holdeth
.
But
for
the
further
proufe
of
this
matter
.
I
haue
saide
muche
in
the
def●nse
of
Purgatorie
,
and
this
question
properlie
perteineth
to
that
place
.
That
Christ
gaue
by
his
expresse
word
authoritie
to
the
pastours
of
Goddes
Church
,
to
binde
and
loose
not
onely
the
sinnes
them selues
,
but
also
that
temporall
paine
or
penaunce
remaining
after
the
sinnes
be
●orgiuen
.
The
Fourth
Chapter
.
BVT
now
for
the
great
iurisdiction
that
Goddes
Church
hath
in
releasing
the
same
punishment
which
remaineth
after
the
●a●●e
be
forgiuen
,
it
standethe
,
no
doubte
,
vppon
that
highe
commission
whiche
Christ
receiued
of
this
Father
,
and
did
communicate
most
amply
to
the
Apostles
,
and
by
them
to
all
Bishopes
for
euer
.
For
the
Father
did
not
onely
honour
Christ
his
Sonne
according
to
his
humanitie
with
the
power
of
priesthod
,
or
with
other
soueraigntie
for
the
institution
of
Sacramentes
,
or
suche
like
,
but
with
all
regiment
of
that
bodie
,
wherof
he
is
the
head
,
as
he
is
man
.
By
which
key
of
iurisdiction
he
corrected
sinners
with
great
Maiestie
,
&
pardoned
them
at
his
pleasure
,
not
only
of
sinne
&
euerlasting
pain
,
where
the
penitence
of
the
partie
did
so
require
,
but
also
of
suche
correction
as
the
law
had
prescribed
for
sinne
,
or
Gods
iustice
had
enioyned
for
the
same
.
to
loose
soluere
in
the
place
,
thoughe
it
maye
signifie
to
remitte
sinnes
in
waye
of
sacramental
Confession
,
yet
it
is
more
aptly
correspondent
to
the
woorde
that
went
before
,
of
binding
,
which
was
not
sinne
,
but
the
paine
or
punishment
for
sinne
whereby
it
muste
needes
folow
,
that
as
to
binde
,
doth
signifie
to
charge
the
penitent
person
with
some
temporal
payn
:
so
to
loose
must
also
meane
,
to
dissolue
the
bande
,
which
before
was
layed
on
him
for
present
correction
.
For
this
is
a
rule
moste
certen
,
that
all
the
bandes
which
the
Church
layeth
vpon
any
offender
be
medicinable
,
if
the
partie
list
so
take
them
,
and
maye
be
loosed
by
the
same
power
of
the
Church
,
by
which
they
were
bounde
before
.
And
therefore
euer
as
mention
is
made
in
scripture
,
of
binding
,
or
which
is
all
one
,
punishing
of
sinnes
,
ther
is
also
mention
of
the
like
power
of
loosing
:
for
Christ
woulde
not
giue
power
to
the
Church
to
binde
or
correcte
sinnes
,
but
much
more
he
would
haue
the
Church
resemble
him selfe
being
her
heade
in
mercie
,
and
therefore
gaue
her
alwaies
power
,
to
loose
that
kinde
of
punishment
,
which
she
by
her
ministers
had
bounde
or
enioyned
before
.
For
these
two
actes
being
aunswerable
in
conference
and
contrarietie
,
must
necessarily
folow
eche
other
,
and
properly
perteyne
to
the
like
power
and
prerogatiue
.
Then
the
one
being
giuen
to
the
Apostles
euen
out
of
the
sacrament
of
penaunce
,
the
other
must
needes
also
by
the
like
right
be
receiued
.
S.
Ambrose
rebuketh
much
Nouatians
,
because
they
would
haue
the
Church
enioyne
penaunce
,
but
they
liked
not
that
she
should
mercifullie
release
the
same
against
,
nor
the
penitents
sinnes
neither
.
Dominus
(
saith
he
)
parius
soluendi
esse
voluit
&
ligandi
,
qui
v●rumque
pari
conditione
permisi●
ergo
,
qui
soluendi
ius
non
habet
,
nec
ligandi
habet
.
Oure
Lorde
woulde
haue
the
right
of
loosing
and
binding
to
be
like
:
for
equally
he
gaue
the
power
of
both
.
Therefore
who
so
euer
hath
not
right
to
loose
,
he
hath
no
power
to
binde
.
If
any
man
then
list
folowe
the
Nouatians
,
he
maye
holde
at
his
pleasure
,
that
it
perteineth
to
the
Churches
iurisdiction
to
binde
that
,
which
the
can
not
loose
again
,
contrarie
to
Christes
expresse
graunt
made
vnto
her
,
first
in
the
person
of
Peter
,
and
then
in
the
right
of
all
the
Apostles
,
to
whome
when
he
had
promised
as
well
the
keyes
of
Order
,
as
iurisdiction
,
he
said
vnto
them
:
what
so
euer
you
shall
binde
in
earth
,
it
shal
be
bound
in
heauen
:
and
what
so
euer
you
loose
in
earth
it
shall
be
loosed
in
heauen
:
first
giuing
them
thereby
authoritie
to
punish
,
&
then
to
pardon
.
And
therefor
as
the
Sacrament
of
Penance
,
wherin
sinnes
be
released
or
reteined
,
was
grounded
vpon
the
woordes
of
Christ
spoken
to
the
Apostles
after
his
resurrection
,
wherof
we
talked
so
much
in
the
former
treatise
,
so
the
power
of
giuing
pardon
or
punishing
out
of
the
sacrament
,
by
the
vertue
of
their
Iurisdiction
,
as
the
Pope
and
other
Bishopes
now
doo
,
&
alwayes
haue
done
,
is
founded
most
fast
vpon
this
place
of
S.
Matthew
,
spoken
first
and
principally
to
S.
Peter
,
Now
,
if
any
list
be
assured
by
the
doctours
interpretation
,
that
the
woordes
of
our
Sauiour
of
binding
and
loosing
do
directly
giue
power
to
the
pastours
of
his
Churche
,
to
punish
the
offenders
,
and
release
their
sentence
of
seueritie
againe
,
lett
them
read
.
spirit
alis
poena
,
de
qua
scriptum
est
:
Quae
ligaueritis
in
terra
erunt
ligata
&
in
coelo
,
ipsas
animas
obligat
.
The
spirituall
punishment
,
wherof
Christ
spake
when
he
sayde
,
what
so
euer
you
binde
in
earth
it
shall
be
bounde
in
heauen
doth
fast
binde
the
soules
them selues
.
And
S.
Chrisostom
disputing
excellently
vpon
these
woordes
of
binding
or
loosing
,
compareth
the
iurisdiction
of
Princes
temporall
vnto
the
spiritual
power
herein
,
&
maketh
this
to
excelle
that
,
as
farre
as
heauen
passeth
the
earth
,
&
the
soule
in
dignitie
surmounteth
the
bodie
.
If
any
king
(
saith
Chrysostom
)
should
giue
vnto
some
subiect
suche
authoritie
vnder
him
,
that
whom
so
euer
he
would
he
might
cast
into
prison
,
and
againe
release
him
when
he
list
,
all
men
woulde
accompte
that
subiect
most
happie
.
But
he
that
hath
receiued
,
not
of
an
earthly
Kinge
,
but
of
God
him selfe
a
power
that
passeth
that
other
,
as
farre
as
heauen
is
from
the
earth
,
and
the
soule
excelleth
the
bodie
,
I
trow
him
euerie
man
muste
both
wonder
at
,
and
highly
reuerence
.
Thus
far
said
the
Doctour
acknowledging
,
that
as
some
by
princes
grauntes
maye
prison
or
pardon
the
bodies
:
so
the
priestes
maye
punishe
mens
soules
,
&
loose
or
pardon
them
again
.
For
the
proof
whereof
,
he
applieth
fitly
both
the
woordes
of
Christ
spoken
to
S.
Peter
,
&
the
like
afterward
to
al
the
Apostles
,
concerning
binding
and
loosing
.
Againe
S.
Cyprian
&
other
holy
Bishopes
of
Affrike
,
dare
pacem
,
which
we
now
terme
,
to
giue
a
pardon
)
till
the
houre
of
death
came
:
Statueramus
(
say
they
)
vt
agerent
diu
plenam
poenitentiam
:
we
had
veryly
determined
,
that
they
should
haue
doone
out
,
all
their
full
enioyned
penaunce
,
but
now
vpon
other
great
respectes
we
doo
agree
to
giue
peace
or
pardon
to
those
,
that
haue
earnestlye
done
some
penance
alreadie
,
and
lamented
bitterly
their
former
fall
.
But
mark
wel
here
,
by
what
authoritie
they
chalenge
this
power
,
&
what
they
doe
chaleng
.
They
chaleng
,
pardy
,
power
to
giue
penaunce
to
the
offenders
,
&
they
claime
by
right
the
release
therof
.
Again
they
clerely
take
vpon
them
in
consideration
of
the
fault
,
to
enioyne
what
they
list
,
&
how
long
they
list
,
and
vpon
like
iust
respect
by
their
wisdōs
,
to
pardon
some
peece
of
the
same
again
,
either
after
death
,
or
els
if
good
matter
moue
them
long
before
.
But
by
what
scripture
doo
they
claim
such
iurisdiction
,
that
they
may
giue
discipline
to
offenders
,
euen
without
the
sacrament
of
penance
,
only
by
their
iurisdiction
&
right
of
regiment
,
&
then
by
their
only
letters
to
giue
them
in
absence
peace
&
pardon
of
their
enioyned
penaunce
againe
?
he
doth
permit
vs
,
who
made
this
law
,
that
what
soeuer
we
bounde
in
earth
,
shold
be
bounde
in
heauen
,
and
those
thinges
should
be
loosed
in
heauen
aboue
,
which
the
Church
her
beneth
,
releaseth
before
.
what
so
euer
you
bind
in
earth
,
it
shal
be
bound
in
heauen
,
and
if
you
loose
in
it
earth
before
,
it
shal
also
be
released
in
heauen
.
But
vpon
this
practise
of
Goddes
Church
I
will
charge
them
further
hereafter
.
And
now
to
make
vp
this
matter
for
the
true
meaning
of
the
said
text
which
we
now
proue
to
perteine
to
the
establishing
of
the
true
title
of
giuing
pardons
,
I
wil
recite
the
saing
of
S.
Clement
him selfe
,
in
time
the
Apostles
equal
,
expert
in
their
regiment
,
&
priuie
to
all
their
dooinges
.
He
liuely
expresseth
the
dignitie
of
the
chefe
pastours
&
power
of
their
gouernment
,
vnto
which
he
applieth
the
power
of
binding
&
loosing
in
suche
sorte
as
we
haue
sayd
But
heare
his
owne
woordes
,
as
Carolus
Bouius
hath
translated
them
:
what
so
euer
you
binde
in
earth
,
it
shal
be
bound
in
heauen
,
and
what
so
euer
you
shal
loose
in
earth
,
it
shal
be
loosed
in
heauen
.
Iudge
then
(
o
Bishoppe
)
with
power
&
maiesty
,
as
God
,
but
yet
haue
mercy
on
the
penitent
.
Thus
saith
S.
Clement
.
By
whose
woordes
you
may
perceiue
,
Gods
right
to
be
in
a
maner
conferred
vpon
his
ministers
by
the
termes
of
binding
and
loosing
,
not
onely
geuen
for
the
remitting
or
reteining
sinnes
in
the
sacrament
of
penaunce
,
but
also
,
for
the
correcting
or
giuing
pardon
by
supreame
Iurisdiction
oute
of
the
sayde
Sacrament
.
Now
then
let
Caluin
,
or
his
auncient
Luter
come
furth
,
and
deny
all
spiritual
Iurisdiction
of
holy
Bishoppes
couching
temporal
punishement
,
or
release
of
paines
appointed
for
sinne
:
let
them
writhe
the
plain
place
both
of
binding
and
loosing
,
to
the
preaching
of
the
Gospel
,
as
their
fashion
is
,
rather
then
they
woulde
graunte
this
soueraignty
to
the
Church
of
Christ
:
lette
them
say
,
But
(
say
maister
Luther
)
was
this
the
power
of
preaching
onely
,
or
an
exercise
of
most
highe
Iurisdiction
geuen
him
of
his
Father
euerlasting
,
as
he
wa
the
heade
of
the
Church
?
No
,
no
,
vaine
felowes
,
this
is
no
preaching
which
you
would
haue
onely
to
be
the
Churches
property
,
that
you
might
,
being
voyd
of
al
other
authority
in
Gods
Church
,
compare
with
his
Apostles
,
in
youre
prating
,
because
your
glory
amongst
the
people
standeth
on
your
glase
tunges
.
Cores
had
a
tikling
tung
,
and
Moyses
tung
was
tied
,
yet
God
gaue
sentence
on
his
seruantes
side
,
&
reuenged
the
disobedience
of
the
contrary
.
No
,
no
,
I
tel
you
if
al
the
Bishopes
&
priestes
of
the
Christian
worlde
were
as
rude
&
simple
in
their
preaching
,
as
you
think
your
selues
eloquent
:
yet
their
onely
Iurisdiction
and
Maiesty
of
their
power
assisted
by
Christ
perpetually
,
by
whom
it
was
giuen
them
,
shal
beare
you
downe
,
&
your
vaine
name
of
preaching
the
woord
.
And
God
be
thanked
,
beside
the
right
of
the
cause
ther
be
in
the
Church
many
that
are
honourred
with
the
gifte
of
true
preaching
,
to
whom
God
giueth
the
woord
in
deed
with
great
&
vnspeakeable
force
&
encrease
of
the
trueth
,
&
daily
decay
of
your
vain
shade
of
preaching
.
His
name
be
blessed
for
euer
,
that
hath
giuen
such
a
guard
to
his
Church
,
that
Hel
g●tes
,
nor
the
eloquence
neither
of
man
nor
Angel
shall
preuaile
against
her
.
The
Appstles
and
Bishopes
haue
euer
,
besides
the
preching
of
the
Gospel
,
punished
mens
sins
and
practised
iudgment
vpon
mens
soules
,
both
in
binding
and
loosing
.
The
fyth
Chapter
.
CHrist
then
hauing
not
only
the
preaching
of
that
Gospel
to
punish
&
pardon
by
,
but
iurisdiction
also
to
giue
disciplin
&
to
release
the
same
,
in
that
he
was
made
the
supreame
gouernour
of
all
Christian
people
,
did
communicate
both
these
functions
at
once
,
and
gaue
the
Magistrates
of
the
Church
not
onely
by
preaching
to
threaten
or
exhorte
men
to
vertue
,
or
promise
them
release
of
their
sinnes
by
onely
faith
,
as
men
haue
now
plained
the
way
to
heauen
,
but
also
by
force
of
their
regiment
to
giue
greate
penaunce
,
as
we
haue
proued
,
&
great
pardon
againe
,
as
to
their
wisdoms
,
and
for
the
Churches
edifiyng
may
seeme
moste
conuenient
.
Of
this
great
power
of
Christ
communicated
to
his
Apostles
,
we
haue
practise
as
well
for
punishing
sinners
,
as
pardoning
them
:
For
vpon
this
soueraigne
iurisdiction
it
rose
,
that
the
Apostles
mightely
ministered
iustice
vpon
offenders
,
as
well
by
afflicting
their
bodies
with
enioyned
long
fastes
and
large
almoses
,
as
by
excommunication
and
other
meanes
.
Which
thing
who
so
euer
wel
weigeth
in
the
manifolde
examples
of
Goddes
woord
,
they
shal
not
wonder
,
that
the
holy
Bishops
of
Christes
Church
may
geue
a
pardon
of
penaunce
enioyned
.
For
by
this
authority
did
S.
Peter
,
who
first
receiued
the
keies
of
Iurisdiccion
and
power
ouer
the
Church
,
De
poenitē●
.
&
namely
in
the
most
auncient
Councel
of
Ancyre
,
which
was
holden
well
near
xiij
.
C.
yeres
sithens
,
in
the
most
pure
time
of
Christian
religion
,
when
I
trow
our
Aduersaies
dare
not
say
,
that
the
faith
was
corrupted
.
And
therfore
s
.
Austine
saith
of
the
Churches
vsage
in
prescribing
penance
thus
:
And
of
secret
satisfaction
,
which
now
is
more
vsed
after
confession
,
leste
any
man
should
feare
,
that
that
were
not
sufficient
to
satisfie
for
the
remnant
of
debt
due
for
mortal
sins
forgeuen
,
thus
faith
the
authour
of
the
booke
de
ecclesias
.
dogm
.
set
furth
wyth
S.
Augustines
name
:
Fear
not
the
worde
satisfaction
,
as
though
it
derogated
any
thing
to
the
redemption
which
is
in
Christ
Iesus
.
It
is
here
&
in
many
places
of
S
Augustines
woorkes
most
common
,
But
they
haue
a
faith
so
solitary
now
a
dayes
,
that
it
will
alone
apprehende
what
ye
list
,
and
reache
so
farre
into
Christes
iustice
,
that
her
fautors
shall
haue
no
need
of
christian
woorkes
,
or
fruitful
repentance
.
Now
to
this
ende
haue
we
saied
all
this
,
that
the
faithful
may
vnderstand
perfectly
,
what
the
Pope
may
by
right
remitte
through
his
Pardon
and
Indulgence
.
And
therefore
I
ioyne
in
argument
and
open
reason
with
our
Aduersaries
thus
:
To
geue
pardon
in
most
common
and
catholike
sense
of
that
woord
,
is
to
release
some
parte
,
or
all
the
enioyned
penaunce
for
sinnes
remitted
:
But
the
Pope
,
because
he
is
the
principall
gouernour
of
Gods
Church
,
may
release
any
penaunce
enioyned
,
vpon
iust
considerations
:
ergo
,
the
Pope
may
laufully
geue
Pardons
.
The
Minor
,
wherein
the
Aduersaries
may
perchance
geue
back
,
I
proue
thus
:
That
which
was
bound
by
the
Churches
or
Popes
authority
,
may
be
laufully
loosed
by
the
same
authority
agayne
,
because
Christ
hym selfe
ioyned
in
hys
graunte
both
these
actes
together
,
&
they
are
proued
to
be
propre
to
one
iurisdction
:
But
the
Church
by
the
Decrees
of
Bishops
&
Councels
hath
apoynted
such
penaunce
&
so
many
yeres
of
correction
for
sundry
faults
:
therefore
the
same
Byshops
or
suche
as
be
of
the
like
authority
,
when
they
see
occasion
,
may
remit
the
penaunce
of
the
sayd
yeres
or
som
part
of
it
by
limitation
of
dayes
or
seasons
,
as
the
state
of
the
penitent
requireth
,
or
the
time
it self
doth
moue
them
.
And
thys
argument
shall
be
vnmoueable
,
except
they
reiect
wyth
the
Popes
Pardons
all
maner
of
discipline
,
as
well
of
excommunication
,
as
other
lesser
satisfactions
,
whereof
we
haue
allready
spoken
,
as
in
deede
to
maynteyn
theyr
falshod
they
must
nedes
doo
,
as
also
they
shall
be
enforced
to
reproue
both
the
holy
Councell
of
Nice
,
all
the
holy
Fathers
,
&
the
generall
practise
of
the
Church
,
&
wyth
them
the
expresse
scriptures
in
whych
the
woorthy
fructes
of
penaunce
,
sharp
disclpline
,
That
there
be
diuerse
wayes
of
temporal
punnishment
remaining
after
sinnes
be
remitted
,
euery
of
whiche
wayes
may
be
in
some
cases
released
in
parte
,
or
in
whole
,
by
the
Pardons
of
Popes
and
Bisshops
.
The
sixth
Chapter
.
ANd
yet
to
geue
more
light
to
the
matter
,
&
the
greater
ouerthrow
to
falshod
,
let
vs
driue
the
cause
forwarde
,
and
weigh
with
our selues
the
whole
state
of
thinges
in
this
order
.
First
that
there
be
three
wayes
of
punnishment
of
mans
sinnes
after
they
be
released
in
the
sacramente
of
Penance
(
besides
the
fruites
of
repentance
which
man
chargeth
himself
withall
,
The
second
way
of
punnishment
is
appointed
by
the
Canons
generally
,
for
suche
faultes
as
be
committed
after
Baptisme
,
that
is
to
say
,
by
the
lawes
of
the
Churche
,
or
Decrees
of
Bishops
and
chief
Magistrates
thereof
,
and
is
called
Canonical
Satisfaction
.
This
therefore
is
the
second
way
of
punnishment
or
prescription
of
penance
for
mortal
sinnes
remitted
,
or
in
waye
to
be
remitted
,
by
the
penance
of
the
party
.
In
which
kind
,
you
may
accompte
also
the
seuere
punishmentes
which
concern
the
soule
most
,
although
somtimes
they
are
ioyned
vnto
some
corporall
afflictions
,
as
excommunication
,
suspension
,
degradation
,
and
such
like
:
for
al
these
were
vsual
in
the
beginning
of
Christian
daies
for
correction
of
sinne
.
The
third
way
of
punnishmente
of
temporall
sinne
,
is
by
Gods
own
hand
,
as
when
he
striketh
some
by
sicknesse
,
or
by
temporal
death
,
or
by
the
paines
of
Purgatorie
,
whiche
is
a
place
of
temporal
satisfaction
and
correction
of
the
soule
onely
in
the
next
life
.
And
heere
we
may
not
thincke
,
that
the
killing
of
diuerse
,
as
well
by
Gods
owne
hande
amongest
the
people
of
Israell
in
Moyses
tyme
,
Now
by
these
three
diuerse
waies
of
correction
for
sinnes
remitted
no
dout
the
Pardons
of
Gods
ministers
must
be
limited
and
vnderstanded
,
so
that
who
so
euer
geueth
a
pardon
laufully
,
he
must
either
discharge
the
Penitent
of
the
punishment
which
his
Ghostly
Father
enioyned
him
,
or
that
the
old
laws
of
most
holy
Councels
charged
the
like
offenders
withal
,
And
that
forme
of
graunt
&
remission
was
vsed
alwayes
in
Gods
Church
.
donare
aliquid
in
persona
Christi
,
to
geue
or
graunte
something
to
the
offender
in
Christes
person
and
so
called
S.
Paule
it
:
sometimes
it
was
called
Dare
pacem
,
as
S.
Cyprian
termeth
it
in
many
places
of
his
works
,
sometimes
it
was
called
Humanius
agere
,
To
deale
gentlie
with
sinners
,
or
to
shew
vnto
them
humanitie
,
and
so
doth
Nicene
and
Ancyran
Councels
terme
it
:
Licebit
etiam
Episcopo
humanius
circa
aliquid
cogitare
,
It
shal
be
lauful
for
the
Bisshop
to
deale
more
curteouslie
with
them
,
saith
the
holy
Councell
.
Whereby
we
see
this
pardoning
of
enioyned
penance
,
is
an
auncient
vsage
and
counted
most
holie
of
al
the
Churche
,
whereof
we
make
this
assured
ground
and
foundacion
of
our
Pardons
,
The
like
they
doe
also
often
,
to
sette
forward
other
works
of
charity
,
to
the
benefite
of
Gods
people
,
as
for
the
relieuing
of
Hospitals
,
of
Churches
,
of
highe
wayes
,
and
such
like
.
Sometimes
againe
,
they
extend
their
power
,
which
Christ
gaue
them
,
to
edify
his
Church
,
and
encrease
religion
and
deuotion
in
the
people
,
as
when
they
geue
pardon
for
so
many
dayes
to
suche
as
shall
receiue
the
blessed
Sacrament
,
faste
and
praye
,
that
heresy
may
ceasse
in
the
Church
,
that
the
enemies
of
Christianity
may
not
preuaile
,
that
Infidels
Iewes
and
heretiques
may
be
conuerted
,
and
Schismatikes
knitte
them selues
obediently
to
the
felowshipe
of
Christes
fold
.
So
doth
the
Pope
for
the
encrease
of
zelous
deuotion
and
aduancing
Gods
honour
,
geue
dayes
of
remission
or
full
pardon
,
to
suche
as
shall
vsually
haue
meditations
of
Christes
passion
and
death
by
certaine
holy
praiers
appointed
,
or
by
visiting
places
in
which
there
be
seen
some
liuely
steppes
,
memories
,
and
expresse
tokens
of
Christes
miraculous
workes
,
or
his
Sanctes
.
Thus
to
helpe
vppe
the
dulnesse
of
praying
and
seruing
God
in
oure
dayes
,
he
geueth
grace
and
pardon
to
such
as
shall
frequent
the
Churches
at
the
times
of
their
dedication
,
or
on
certaine
principall
Feastes
,
there
eyther
to
be
confessed
and
receiue
the
holy
Sacrament
,
or
els
to
ioyne
in
prayer
and
deuotion
with
other
the
faithful
people
that
thither
at
those
dayes
haue
principal
recourse
.
Hereof
we
haue
example
not
onely
in
the
story
of
the
institution
of
the
solemne
Feaste
of
Corpus
Christi
,
but
also
in
the
great
generall
Councell
holden
at
Lateran
.
That
not
onely
the
penaunce
enioyned
in
the
sacrament
,
or
otherwise
by
canonical
correction
,
but
also
suche
paine
as
God
him selfe
prouideth
for
sinne
,
may
be
released
by
the
Popes
Pardons
,
and
that
Purgatory
paines
may
especially
be
preuented
by
the
same
remissions
.
The
seuenth
Chapter
.
BVT
now
because
some
may
by
course
of
oure
matter
,
looke
that
I
shoulde
declare
,
whether
the
Popes
Pardons
may
release
any
whit
of
that
paine
,
which
God
him selfe
putteth
the
penitent
vnto
,
after
his
sinnes
be
forgiuen
:
I
must
somwhat
stand
hereon
,
the
cause
is
weighty
,
and
much
misliked
of
the
Aduersaries
,
and
some
other
perchance
to
,
that
see
not
so
farre
into
the
matter
as
they
should
doe
before
they
geue
any
iudgement
thereof
.
That
the
gouernours
of
the
Church
,
should
remitte
Canonical
correction
,
and
priuei
satisfaction
,
with
the
bonde
of
penaunce
,
either
enioyned
,
or
els
which
by
the
lawes
spiritual
might
be
enioyned
,
many
will
confesse
.
But
that
their
power
should
reache
to
the
remitting
of
that
paine
,
which
Goddes
hande
hath
laied
vpon
the
offender
for
temporal
correction
,
that
they
vnderstande
not
.
Truely
,
for
this
they
muste
be
instructed
,
first
,
that
the
temporal
punishment
,
which
God
taketh
on
sinners
that
be
penitent
,
thoughe
it
standeth
by
the
lawe
of
nature
,
bis
in
idipsum
twise
for
one
faulte
:
Consider
secondly
,
that
he
that
fully
is
discharged
of
the
bonde
of
satisfaction
in
this
life
,
whether
it
be
by
iust
accomplishing
of
his
due
and
deserued
penaunce
,
or
by
remission
of
Goddes
Church
,
and
aunswering
otherwise
his
lacke
therein
,
the
same
person
must
of
necessity
be
also
discharged
of
Purgatorie
,
and
al
paine
in
this
life
which
els
God
would
haue
enioyned
for
sinne
,
because
this
debt
of
Purgatorie
rose
vnto
the
penitent
for
the
aunswer
of
Gods
iustice
,
and
lack
of
payment
in
this
life
,
the
which
being
discharged
to
the
honoure
of
God
and
the
relief
of
the
party
,
there
remaineth
no
bonde
of
paine
to
come
.
For
debt
is
discharged
properly
either
by
remitting
it
freely
,
or
by
paiment
iustly
,
and
I
speake
rather
of
Purgatorie
,
then
of
other
paines
enioyned
by
God
in
this
life
,
And
therefore
,
not
onely
Christ
him selfe
,
as
I
shall
declare
hereafter
,
but
Aaron
also
healed
in
the
old
lawe
the
infirmities
of
thousandes
,
which
came
vpon
them
onely
for
temporall
punishment
of
sinnes
.
And
in
the
sacrament
of
extreme
vnction
,
the
Apostle
S.
Iames
affirmeth
,
that
oure
Lorde
shall
vpon
the
priestes
prayer
lifte
vppe
the
penitent
,
or
ease
him
of
his
sicknes
.
Which
may
seme
to
be
meant
only
or
chiefly
of
that
sicknes
,
which
commeth
vpon
the
party
by
Gods
hande
as
a
punishment
of
those
sinnes
,
which
be
remissible
in
the
sacrament
or
suche
like
means
.
that
they
may
kepe
mans
soule
from
perishing
,
and
may
charge
him
with
more
easie
paine
euen
at
his
passing
hence
,
besides
that
they
may
ease
his
bodyly
infirmitie
also
,
by
their
holy
prayers
in
the
acte
of
extreme
vnction
:
in
this
sense
speaketh
he
thereof
.
But
,
as
I
sayde
,
because
no
man
can
well
iudge
,
when
man
is
afflicted
onely
for
temporal
discipline
or
satisfaction
,
or
when
for
other
purposes
to
vs
vnknowen
,
the
Church
of
God
that
vseth
highe
wisdom
and
moderation
in
al
thinges
,
medleth
not
directly
in
pardoning
by
her
iurisdiction
,
any
such
bodyely
aflictions
as
God
chargeth
man
with
al
in
this
life
,
which
may
be
to
the
forsaken
as
a
beginning
of
their
eternal
damnation
,
(
as
S.
Augustin
saith
)
as
well
as
a
temporall
correction
,
&
therefore
not
effectually
remissible
in
the
Church
.
But
the
bonde
of
Purgatorie
,
that
,
I
saye
,
in
the
Churche
may
be
released
,
and
is
released
,
at
euery
tyme
that
man
worthely
receiueth
a
full
and
plenarie
remission
of
all
penaunce
enioyned
,
and
due
to
be
enioyned
by
the
lawe
of
the
Churches
decrees
.
I
doo
not
speake
nowe
,
of
the
deliuery
of
any
person
from
the
paines
of
purgatorie
,
which
already
is
actually
there
,
or
for
the
Churches
power
in
releasing
of
their
paynes
,
And
this
moued
alwaies
the
Church
of
God
diligently
to
prouide
of
her
tender
mercy
towarde
her
louing
Children
,
that
they
should
neuer
departe
oute
of
this
life
in
any
det
of
penance
,
knowing
well
,
that
the
residews
not
satisfied
here
,
should
be
required
at
their
handes
afore
God
in
the
next
life
.
And
therfore
though
many
yeares
of
penance
wer
prescribed
to
al
suche
as
did
notorious
crimes
,
yet
ther
was
made
euer
lightly
a
prouiso
,
that
at
the
houre
of
theire
extremity
.
they
should
haue
peace
and
pardon
,
and
the
Churches
blessing
in
the
holy
sacrament
,
and
so
depart
free
from
bonde
of
the
Churches
discipline
,
and
as
farre
as
in
her
laye
,
might
be
also
discharged
of
the
temporall
scourge
in
the
next
life
,
as
no
doubt
they
were
,
if
there
remayned
no
other
impediment
in
them selues
.
So
doth
Nice
Councel
moste
mercifully
prouide
,
Ligatus
,
bound
,
as
S.
Augustine
termeth
it
:
wherby
the
debt
of
his
eioyned
satisfaction
,
might
be
required
in
Purgatorie
.
And
nothing
in
the
world
proueth
more
the
Churches
doctrine
of
Purgatorie
and
Pardons
,
then
doth
the
continual
concorde
and
most
agreable
practise
of
these
holy
actes
of
binding
and
loosing
iustly
vsed
in
her
gouernment
.
How
the
practise
of
pardons
of
these
late
hundreth
yeares
,
differeth
from
the
vsage
of
the
primitiue
Church
,
and
in
what
sense
suche
greate
numbers
of
yeares
and
dayes
be
remitted
by
the
Popes
pardons
.
The
eigth
Chapter
.
BVT
here
we
must
note
some
diuersitie
in
giuing
Pardons
,
&
preuenting
Purgatorie
paines
,
betwixt
the
primitiue
Church
of
olde
,
&
oures
of
these
latter
hundreth
yeares
,
which
did
moste
iustly
rise
vpon
the
alteration
of
mens
maners
and
state
of
thinges
.
For
in
the
primitiue
Church
the
enioyned
penance
was
so
large
for
euery
mortal
crime
,
that
it
might
seme
very
answerable
to
the
nature
of
the
fault
.
And
doubtles
it
maye
not
otherwise
be
thought
,
but
the
spirite
of
God
did
limitate
satisfaction
by
the
Canons
,
as
agreable
in
all
pointes
to
the
debt
of
sinnes
forgiuen
,
which
God
required
for
answer
of
his
iustice
.
And
therefore
when
they
gaue
a
Pardon
of
the
enioyned
penaunce
,
there
could
be
no
great
doubt
,
but
the
penitent
being
in
zeale
and
deuotion
qualified
thervnto
,
was
therwith
fully
pardoned
of
Purgatorie
,
&
the
bonde
of
al
paines
to
come
in
the
next
life
.
But
now
of
dayes
when
penaunce
and
large
satisfaction
(
oure
nature
declining
euer
to
the
woorse
,
and
deuotion
continually
decaying
)
is
not
enioyned
according
to
the
olde
Canons
,
and
but
a
smal
signe
thereof
,
remaining
only
in
secret
satisfaction
,
which
is
not
of
it selfe
in
this
exceding
flow
of
sinne
ani
thing
agreable
to
the
faultes
committed
:
in
this
case
,
to
remitte
onely
the
enioyned
penance
,
were
not
enough
commonly
to
preuent
Purgatorie
paynes
,
or
to
discharge
the
penitent
of
all
satisfactorie
correction
to
come
.
Wherby
the
Ch●rch
by
instigation
of
Gods
spirite
dealeth
so
much
more
mercifully
now
than
before
,
because
the
people
had
neuer
so
muche
neede
,
to
hang
on
pardon
,
as
when
their
sinnes
be
greatest
,
and
their
recompense
least
.
Neuer
the
lesse
,
suche
is
the
frowardnes
of
oure
time
,
that
they
had
rather
take
away
penaunce
contemptuously
,
then
haue
it
released
by
the
power
of
God
laufully
.
For
the
great
infirmitie
of
this
world
was
this
manifould
remission
vsed
,
&
yet
the
meeknes
of
the
Church
,
which
by
the
motion
of
God
,
she
applieth
her selfe
vnto
for
the
distresse
of
these
dayes
,
and
for
the
sinners
sake
,
is
yet
most
of
sinners
now
commonly
contenned
,
&
of
very
many
,
that
haue
ful
great
need
therof
,
as
mere
folly
laughed
at
.
Yet
the
Church
for
her
childrens
relief
bestoweth
mercy
still
,
and
a
great
deale
lesse
it
is
to
offend
on
that
side
,
then
the
other
,
as
no
doubt
the
holy
Ghost
guiding
her
affares
,
she
standeth
vpright
on
both
sides
.
She
seing
therefore
,
that
the
remission
of
the
enioyned
penance
coulde
not
discharge
vs
of
the
bonde
of
transitorie
payn
to
come
,
&
being
sure
that
it
is
nolesse
lawful
to
remitte
the
paynes
due
by
the
Canons
,
as
enioyned
effectually
by
the
Canons
,
she
giueth
now
pardons
not
onely
de
iniunctis
poenitentijs
but
also
,
de
iniungendis
:
of
suche
penaunce
as
by
the
nature
of
the
faulte
before
God
,
or
by
the
decrees
of
Councells
should
or
had
wont
to
be
enioyned
.
For
ther
is
no
man
that
hath
in
penaunce
prescribed
either
of
fasting
or
praying
or
suche
like
a
thousand
or
moe
yeares
.
And
yet
it
is
knowen
,
that
many
suche
pardons
are
,
and
haue
bene
giuen
long
.
Neither
coulde
the
debt
of
Purgatorie
wholly
be
discharged
now
,
as
it
was
of
olde
by
the
pardons
of
the
primitiue
Church
,
in
which
onely
ther
was
remission
of
the
penance
appointed
(
because
al
penance
thought
nedefull
was
then
appointed
)
except
ther
were
releasing
also
sometimes
of
all
the
penaunce
,
or
a
great
peece
of
the
penaunce
that
should
by
lawe
and
reason
haue
bene
enioyned
.
And
this
is
the
Churches
meaning
,
in
giuing
so
many
daies
and
yeares
as
be
often
times
expressed
in
pardons
,
in
titles
of
prayers
,
or
vse
of
certaine
sancrified
creatures
made
holy
by
Gods
woorde
and
praier
.
Of
which
,
because
we
see
not
the
originall
,
and
because
by
vnlawfull
practise
of
Printers
or
writers
,
the
grauntes
of
diuerse
Bishopes
for
multiplication
of
the
yeares
,
may
be
ioyned
togteher
,
againste
the
meaning
of
the
giuers
,
there
may
be
some
forged
,
&
not
authentical
,
yet
we
will
not
stande
in
that
point
,
because
it
is
certen
,
that
such
be
in
deed
graunted
diuers
times
,
by
them
that
haue
lawfull
authoritie
in
the
Church
.
The
vndoubted
sense
wherof
,
though
euery
man
may
easely
vnderstand
by
the
premisses
,
yet
fully
to
open
the
case
which
is
now
so
common
in
moste
mens
mouthes
and
not
well
considered
of
many
:
But
now
if
you
sitte
on
the
audit
of
the
greater
matters
of
this
mans
conscience
,
where
euery
of
his
sinnes
deserued
by
the
Churches
limitation
,
for
correction
onely
,
after
they
be
remitted
,
nere
hand
seuen
yeares
penaunce
,
and
some
many
moe
,
where
he
hath
doone
nothing
ells
all
his
euell
and
long
time
,
but
heaped
sinne
vpon
sinne
,
where
infinite
sacrilege
boldly
hath
bene
committed
,
where
his
fleshe
was
neuer
satisfied
of
moste
vnlawfull
lustes
,
where
his
minde
was
euer
full
of
greedy
gain
,
wher
his
handes
or
harte
were
alwaies
imbrued
with
innocent
bloud
,
were
no
parte
of
his
mind
or
body
,
hath
bene
free
from
what
iniquity
you
can
name
:
in
all
this
corrupt
case
of
many
a
mans
life
,
Neither
is
it
necessary
for
the
due
paiment
of
that
greate
debt
of
so
many
yeares
,
that
the
paine
of
purgatorie
shoulde
endure
so
long
,
or
so
many
yeares
,
as
had
bene
necessarie
for
the
accomplishing
of
his
penance
in
this
life
.
For
the
might
,
the
force
,
the
hougenes
,
the
excesse
,
and
the
nature
of
the
paine
in
the
next
worlde
,
is
so
fearfull
and
so
great
,
Therefore
to
forgiue
suche
a
greuous
sinner
in
the
latter
ende
of
his
life
receiued
to
mercy
,
as
we
haue
now
spoken
of
,
a
thousand
or
two
thousand
yeares
of
penaunce
,
is
as
muche
in
effecte
and
nature
of
the
termes
,
as
to
remitt
and
release
him
of
so
much
punishment
,
or
the
debt
and
bonde
of
so
much
punishment
in
Purgatorie
,
as
is
proportionall
and
correspondent
to
so
many
dayes
or
yeares
of
penaunce
,
as
the
penitent
in
this
life
was
bound
vnto
by
the
Canons
of
the
Churche
,
or
the
iust
enioyning
of
his
Ghostly
Father
.
To
be
shorte
then
and
plain
,
to
giue
a
pardon
of
a
thousand
or
two
thousand
yeares
or
moe
,
yf
the
graunte
goeth
so
,
is
as
muche
to
saye
,
as
to
forgiue
so
muche
punishment
as
might
be
aunswerable
for
so
greate
penaunce
,
not
fulfilled
in
this
life
.
As
if
I
wer
behind
with
the
Church
&
indebted
to
God
hard
before
my
death
of
a
hundreth
dayes
fasting
,
in
which
case
.
I
can
not
recompence
,
if
my
Bishope
then
,
or
the
chiefe
heade
of
al
the
Ecclesiasticall
Hierachie
doo
forgiue
me
twenty
of
the
sayd
dayes
,
then
my
punishment
shal
be
so
muche
lesse
in
Purgatorie
,
not
by
twenty
dayes
,
I
saye
,
of
Purgatorie
paines
,
but
by
so
muche
as
in
force
of
satisfaction
there
,
is
answerable
to
twenty
dayes
faste
here
.
So
that
,
the
Church
measuring
her
mercies
,
by
the
yeares
of
penaunce
deserued
by
the
lawe
in
this
life
or
ells
where
,
taketh
effecte
not
only
in
this
life
,
where
there
can
not
be
so
many
dayes
in
oure
shorte
time
,
but
especially
in
preuenting
Purgatorie
paynes
,
where
there
maye
well
be
punishment
answerable
in
a
very
shorte
time
,
to
all
the
dayes
prescribed
by
the
measures
of
the
lawe
,
and
discipline
of
oure
present
dayes
in
the
worlde
.
And
yet
I
talke
not
nowe
of
taking
or
deliuering
any
man
out
of
Purgatorie
,
so
muche
sooner
as
so
manie
dayes
release
doth
importe
,
when
he
is
in
it
alreadye
,
but
I
meane
(
as
I
often
saye
for
the
simples
sake
)
of
him
,
that
is
yet
aliue
,
and
in
the
Churches
iurisdiction
,
and
therefore
may
haue
by
the
Keyes
of
the
Churche
a
pardon
of
his
debtes
,
either
all
,
or
parte
,
to
preuent
the
paynes
of
Purgatorie
,
or
to
discharge
the
debt
therof
before
that
terrible
daye
come
,
when
it
shall
be
actually
required
.
And
in
this
sense
vndoubtedly
are
the
greate
number
of
yeares
and
dayes
to
be
taken
,
which
be
exceding
necessary
to
procure
mercy
in
these
euell
times
,
wherin
we
may
beholde
the
pitiful
waaste
of
christian
workes
euery
where
,
and
litle
penance
to
be
done
no
not
of
the
better
sort
of
Christian
people
.
As
for
the
other
disobedient
children
,
that
euery
way
laugh
their
Mother
to
scorn
,
whether
she
vse
seueritie
of
discipline
,
or
lenitie
in
remission
,
they
haue
no
parte
,
neither
of
the
Churches
blessing
,
nor
of
the
holy
workes
of
Sanites
,
nor
of
Gods
owne
peace
and
pardon
.
Oure
Lorde
giue
them
the
grace
of
repentaunce
,
that
they
may
haue
a
taste
,
either
of
the
Churches
discipline
,
or
of
her
mercie
and
leuitie
.
It
is
proued
as
wel
by
sundrie
examples
of
the
olde
Lawe
,
as
by
Christs
owne
often
facte
and
his
Apostles
,
that
enioyned
or
deserued
punishement
may
be
released
by
the
gouernours
of
the
Church
in
their
Pardons
.
The
Ninth
Chapter
.
SOme
may
here
marueile
perchance
,
that
such
power
should
be
giuen
to
mortal
men
,
as
to
remitte
suche
great
portion
of
penaunce
as
by
iustice
ought
to
be
enioyned
,
or
such
a
number
of
yeares
as
are
oppointed
for
satisfaction
and
correction
of
former
misdedes
,
thereby
to
remoue
from
the
party
,
the
heauy
hande
of
God
prepared
for
iudgement
,
who
,
would
not
wonder
much
hereat
,
if
they
considered
that
the
debt
of
hel
paynes
and
eternity
of
punishement
,
which
incomparably
excedeth
many
thousand
yeares
,
might
by
the
priestes
office
,
and
alwayes
is
in
the
due
execution
of
the
sacrament
of
penaunce
,
fully
remoued
from
the
party
penitent
.
And
wher
mercy
putteth
away
deserued
damnation
,
there
may
muche
lesse
force
of
grace
turne
away
the
punishement
of
Purgatorie
,
being
but
transitory
,
and
equiualent
onely
to
the
penaunce
of
a
number
of
yeares
prescribed
.
Behold
then
some
steppe
of
this
more
excellent
power
giuen
to
oure
chiefe
priestes
,
this
people
hath
committed
an
horrible
sinne
,
and
they
haue
erected
golden
Goddes
.
Forgiue
them
this
sinne
,
Lorde
,
or
ells
if
thou
wilt
not
,
dashe
me
oute
of
thy
booke
toe
,
which
thou
haste
writen
.
This
gouernoure
and
this
priest
,
prayed
not
after
a
common
sorte
for
pardon
of
the
peoples
punishement
,
but
he
claimeth
it
with
confidence
,
&
in
a
maner
requireth
it
as
by
his
iurisdiction
&
office
.
Suche
was
the
force
of
prayer
&
priesthod
,
before
Christes
spirituall
soueraignty
was
honoured
in
the
world
,
otherwise
then
in
a
figure
.
And
yet
,
God
,
in
a
maner
,
was
at
that
point
with
them
then
,
that
he
would
pardon
and
punishe
at
their
pleasures
.
For
when
the
sinne
was
exceding
greuous
,
he
maketh
as
it
were
means
to
Moises
,
that
he
should
not
stay
him
,
nor
his
Anger
,
from
punishing
of
the
offenders
:
Let
me
alone
Moyses
(
saith
oure
Lorde
)
and
suffer
me
to
be
angrie
.
Lorde
God
heale
her
againe
of
this
disease
,
and
of
his
mercy
so
he
did
,
enioyning
onely
vnto
her
seuen
dayes
separation
.
Aaron
also
procured
pardon
for
the
people
by
the
like
force
of
this
prayer
,
and
priesthod
,
when
by
sedition
the
people
had
highly
offended
God
:
departe
you
hence
from
amongest
this
people
,
for
euen
now
I
wil
consume
them
.
Vpon
which
woorde
streight
the
destruction
began
and
grew
very
sore
,
a
flame
of
fier
pitifully
consuming
them
.
But
Aaron
out
of
hande
with
his
incense
,
ranne
to
that
parte
where
the
plague
of
Gods
ire
wasted
most
,
and
there
censed
vpp
towardes
heauen
,
and
earnestly
requested
for
the
people
,
and
so
placing
him
eue●
iust
betwixt
those
that
were
slaine
,
and
the
residewe
that
were
aliue
,
the
wrath
and
indignation
of
God
ceassed
.
But
it
were
to
long
to
make
rehersal
of
all
suche
punishementes
as
God
hath
afflicted
his
people
withall
for
sinne
,
and
yet
hath
bene
either
wholy
put
of
,
or
much
thereof
abated
by
these
priestes
euen
of
the
olde
lawe
,
when
they
had
no
warrant
,
promise
,
ne
commission
in
sacrament
or
other
wise
,
other
to
binde
or
loose
as
by
iurisdiction
,
or
any
otherwise
,
but
by
their
praiers
:
where
oures
of
the
newe
lawe
and
testament
haue
expresly
receiued
a
full
power
and
commission
concerning
the
same
.
Therefore
now
in
the
new
law
&
in
the
dayes
of
grace
where
mercy
and
iudgement
be
met
together
,
trueth
and
peace
haue
ioyned
,
we
shall
find
expresse
examples
of
iustice
&
iudgement
on
the
one
side
,
&
grace
&
mercy
on
the
other
,
not
only
in
the
gouernment
of
Popes
and
Bishopes
,
but
in
Christes
owne
regiment
&
his
holy
Apostles
,
from
whom
to
our
priestes
,
all
this
power
procedeth
.
In
them
then
,
of
whome
heresy
and
falsehod
doo
stand
in
awe
,
lette
vs
see
whether
any
examples
may
be
founde
of
pardoning
the
payne
due
for
sinne
.
The
seuen
diuels
possession
of
one
womans
body
,
graund
Pardon
&
a
plenary
Indulgence
,
because
she
loued
much
.
Yea
a
woman
that
had
committed
adultery
,
where
are
they
,
woman
that
do
accuse
thee
,
quoth
Christ
:
Here
is
none
here
,
sayd
she
,
Lorde
.
If
none
haue
condemned
thee
,
saith
Christ
,
them
doe
not
I
condemne
thee
:
go
thy
way
therefore
,
and
sinne
no
more
.
And
this
is
in
the
viij
.
of
S.
Iohns
Gospell
.
Which
example
I
alleadge
the
rather
,
because
.
S.
Augustin
noteth
it
as
a
straunge
power
&
iurisdiction
,
Ipse
Dominus
intercessit
,
ne
lapidaretur
adultera
,
&
eo
modo
nobis
commendauit
intercessionis
officium
.
Oure
Lorde
him selfe
made
intercession
for
the
woman
taken
in
adultery
,
and
by
that
facte
commended
vnto
vs
the
office
of
intercession
.
And
S.
Augustin
excommunicated
County
Bonifacius
that
he
tooke
from
the
Churche
an
offender
,
Again
Christ
deliuered
in
the
fifte
of
S.
Iohn
,
one
that
had
bene
feeble
eight
and
thirty
yeares
long
for
a
punishment
of
his
sinnes
,
and
that
he
might
vnderstand
,
that
,
that
sickenes
came
vnto
him
for
correction
of
his
former
offences
,
he
said
vnto
him
after
in
the
temple
:
Loe
,
now
thou
art
made
whole
,
look
thou
sinne
no
more
,
least
a
woorse
thinge
happen
vnto
thee
.
Neither
is
it
vnlike
,
but
the
party
had
his
sinnes
remitted
long
before
Christ
healed
him
of
his
corporal
infirmity
,
by
the
sacrifices
of
the
lawe
and
by
ordinary
meanes
of
that
time
,
through
the
faith
in
Christ
Iesus
.
Whereby
you
may
perceiue
,
that
oure
high
Bishope
Christ
hath
giuen
pardon
to
many
,
not
onely
of
their
sinnes
and
euerlasting
damnation
,
but
also
of
the
temporal
paine
and
punishment
,
either
prescribed
by
the
lawe
,
or
enioyned
by
Goddes
owne
appointment
.
Then
we
neede
not
wonder
,
that
the
Churches
officers
holding
by
his
right
both
the
title
to
pardon
and
to
punishe
,
should
be
by
his
example
so
proue
to
mercy
,
which
of
the
twoo
is
alwaies
most
commended
in
spiritual
regiment
.
Neuer
the
lesse
we
meane
not
,
that
the
priest
hath
alwais
such
power
as
Christ
had
in
remouing
of
bodyly
sicknes
,
not
only
because
they
know
not
when
it
is
the
deserued
paine
for
sinne
,
as
he
did
,
but
also
because
,
as
S.
Augustin
saith
,
Remissio
in
Ecclesia
magis
fit
propter
futurum
iudicium
:
Pardoning
in
the
Church
hath
more
respecte
to
the
iudgement
of
the
next
worlde
.
He
meaneth
by
the
temporal
iudgement
,
and
for
that
he
alleageth
out
of
S.
Paule
,
that
the
iudgment
,
which
he
willeth
vs
to
preuent
by
punishing
our selues
,
is
the
correction
of
such
as
God
loueth
,
least
they
be
damned
with
the
worlde
,
which
can
not
signify
the
euerlasting
iudgment
.
We
meane
not
then
,
that
the
Pardons
of
the
Ecclesiasticall
Magistrates
should
perteine
alwaies
to
the
releasing
of
bodyly
paines
duely
deserued
for
sinne
,
or
for
other
causes
appointed
,
because
Christ
so
did
not
vnto
al
,
but
vnto
some
as
it
pleased
his
wisdom
:
but
this
we
say
,
that
as
he
of
his
mercy
tooke
away
and
released
the
sinners
of
certaine
temporal
afflictions
,
as
well
appointed
by
the
Law
of
Moises
,
as
enioyned
by
Gods
owne
hande
,
and
so
gaue
a
pardon
of
that
which
both
Moises
and
his
owne
Father
appointed
:
euen
so
may
the
Apostles
and
their
successours
,
pardon
any
man
,
that
is
worthy
of
that
benefite
,
of
some
parte
or
al
such
penaunce
,
as
their
owne
law
prescribed
,
or
the
iustice
of
God
,
vpon
the
bonde
of
their
decrees
,
and
the
debt
of
the
sinners
,
hath
in
the
next
life
prepared
.
Although
,
as
I
haue
once
noted
before
,
not
only
the
Apostles
miraculously
,
but
also
Gods
Priestes
dayly
doe
heale
in
the
sacrament
of
extreme
vnction
&
prayers
,
not
onely
sinnes
,
But
in
S.
Paul
we
haue
an
inuincible
proufe
f
the
authority
&
iurisdiction
of
Bishopes
and
principal
Pastours
,
I
being
absent
in
bodie
,
but
present
in
spirite
,
haue
alreadie
giuen
iudgement
as
well
as
if
I
were
present
,
that
the
person
,
that
hathe
thus
wickedlie
wrought
,
should
be
deliuered
vppe
to
Sathan
in
the
vertue
of
oure
Lorde
Christ
Iesus
,
you
there
being
gathered
with
my
spirite
in
the
name
of
oure
said
Lord
Iesus
,
and
al
this
for
the
vexation
of
his
flesh
,
that
his
soule
may
be
safe
in
the
day
of
our
Lord
Iesus
Christ
.
This
in
effecte
,
is
the
Apostles
sentence
on
that
Incestous
person
,
wherby
he
was
temporally
tormented
by
the
force
of
S.
Paules
power
of
binding
sinners
,
giuen
by
Christ
,
and
exercised
no
otherwise
,
as
you
may
see
,
but
in
Christes
vertue
and
holy
name
.
Where
it
may
be
noted
for
a
straunge
efficacy
of
mans
woorde
,
that
the
diuel
him selfe
should
be
therby
appointed
to
torment
a
sinners
body
,
not
as
he
would
but
as
far
as
the
diuine
Magistrat
shal
limite
him
.
Diabolus
enim
,
quia
ad
hoc
paratus
est
,
vt
auersos
a
Deo
accipiat
in
potestatem
,
audita
sententia
corripit
eos
:
The
diuell
(
saith
S.
Ambrose
)
who
is
alwayes
ready
to
take
them
to
his
power
,
that
ar
turned
from
God
,
streight
as
sone
as
he
heareth
the
sentence
pronounced
vpon
sinners
,
he
doth
afflict
and
correct
them
.
As
it
may
also
appere
by
our
Sauiors
woords
in
the
Gospel
,
But
let
vs
turne
to
S.
Pauls
patient
,
whom
we
lefte
by
the
key
of
the
Apostles
iurisdiction
so
fast
locked
&
bound
for
his
wickednes
,
&
let
vs
consider
,
whether
by
the
same
iurisdiction
,
he
may
not
receiue
pardon
&
be
loosed
,
by
wich
he
was
bound
&
punished
before
:
Yea
let
vs
not
doubt
but
it
stoode
in
Paules
pleasure
,
to
pardon
the
man
soner
or
later
,
as
he
thought
most
conuenient
for
the
Churches
edifiyng
,
&
the
parties
profit
,
&
therfore
might
haue
tyed
him
for
twenty
yeares
together
either
in
Sathans
bondes
,
or
other
enioyned
penaunce
,
or
contrary
,
if
he
had
thought
expedient
,
might
haue
loosed
him
within
one
houre
,
&
so
haue
giuen
him
so
many
dayes
of
pardon
as
he
list
,
&
meant
to
recompence
by
Christes
satisfaction
and
the
communion
of
Sainctes
,
in
which
,
the
lackes
of
certaine
may
be
supplied
by
the
abundance
of
others
.
Let
this
rebuke
and
checke
giuen
him
of
many
,
be
enough
.
And
now
rather
,
it
were
expedient
that
you
did
forgiue
him
and
comforte
him
,
least
perhaps
he
be
drowned
and
ouerwhelmd
with
excessiue
sorow
.
Therfor
I
pray
you
,
renew
and
confirme
your
loue
towardes
him
againe
:
I
moue
you
in
this
matter
to
proue
,
whether
you
be
obedient
in
al
things
.
And
where
you
pardon
,
there
doo
I
forgiue
also
.
In
deed
as
for
me
,
when
I
pardon
,
it
is
for
your
sakes
,
and
in
the
person
of
Christ
,
that
we
be
not
circumuented
of
the
diuel
,
whose
meaning
(
in
suche
matters
)
I
wel
vnderstande
.
Thus
yow
see
did
that
Apostle
punish
,
&
thus
did
he
remit
again
.
Hauing
the
moderation
of
the
Churches
discipline
in
his
handes
so
far
as
his
iurisdiction
did
extend
amongest
Christs
people
,
whose
obedience
in
all
suche
matters
he
claimed
,
as
you
may
perceiue
by
his
owne
woords
,
not
yet
without
great
respect
&
consideration
of
the
offenders
case
,
&
especial
care
of
the
Churches
edifying
.
That
the
Churche
of
God
meaneth
not
to
make
al
men
partaker
of
her
Pardons
which
would
seme
to
be
relieued
therby
,
but
suche
onely
as
be
of
fit
disposition
therefore
,
and
how
they
ought
to
be
qualified
,
that
must
be
partakers
thereof
.
The
tenth
Chapter
.
IT
is
here
necessarie
therfore
,
that
we
should
aduertise
all
men
,
that
the
Popes
&
Bishops
of
holye
Churche
,
thoughe
they
haue
not
only
by
Christes
expresse
woorde
,
but
also
by
the
warraunt
of
the
Apostles
,
The
giuer
of
the
Pardons
because
he
is
a
man
,
may
haue
sinister
respect
to
the
parties
person
,
whom
he
seeketh
to
pleasure
,
either
for
kinred
,
for
frendship
,
for
feare
,
for
ritches
,
for
honoure
,
&
suche
like
:
and
they
which
required
them
,
may
for
slouthfullnes
because
they
list
not
doo
penaunce
for
their
sinnes
,
or
for
delicatenesse
,
whiles
they
refuse
to
absteine
from
thinges
that
be
pleasaunt
,
for
recompense
of
their
pleasures
paste
:
in
these
and
suche
other
cases
,
some
Popes
may
giue
by
the
abuse
of
their
Keies
and
authoritie
,
or
by
errour
proceding
on
false
suggestion
,
a
pardon
,
as
the
penitent
may
also
receiue
in
the
face
of
man
.
But
let
them
assure
them
selues
that
so
be
affected
,
that
God
him selfe
,
who
can
not
be
deluded
,
nor
by
sinister
affection
caried
from
iust
iudgement
,
will
not
here
confirme
the
sentence
of
his
seruaunt
who
was
in
this
matter
either
him selfe
to
blame
,
without
cause
to
bestowe
so
precious
a
perle
of
Gods
mercy
,
or
ells
the
party
vnfitte
,
that
required
to
be
partaker
of
that
grace
,
wherof
afore
God
he
is
proued
vnwoorthie
.
Thoughe
the
preheminence
be
neuer
so
greate
,
yet
as
wel
the
Key
of
order
may
erre
through
the
faulte
of
one
party
in
remitting
sinnes
in
the
sacrament
,
as
the
Key
of
iurisdiction
may
erre
,
in
pardoning
the
enioyned
penaunce
oute
of
the
sacrament
.
Therefore
it
is
not
good
for
any
man
to
leaue
his
prescribed
penance
vndone
,
or
to
omitt
suche
necessarie
workes
of
christianity
,
as
whereby
he
shall
rather
be
worthy
to
be
partaker
of
a
pardon
.
Christ
oure
lorde
pardoned
Mary
Magdelen
of
many
sinnes
,
&
by
al
likelihod
forgaue
her
all
the
pain
due
for
her
greuous
offences
,
both
eternal
&
temporal
.
Mary
she
was
wonderfully
wel
framed
and
apte
to
receiue
suche
a
singular
benefite
,
for
she
loued
exceding
muche
,
and
therefore
much
was
forgiuen
her
.
She
washed
Christes
feete
with
her
teares
,
and
with
the
heare
of
her
heade
she
wiped
them
again
.
She
honoured
Christes
bodie
with
ointement
of
price
towardes
his
buriall
,
with
other
suche
expresse
tokens
of
passing
loue
of
oure
Lorde
,
which
did
winne
her
a
pardon
of
so
many
sinnes
.
For
of
loue
it
is
writen
,
Charitas
operit
multitudinem
peccatorum
,
Charitie
couereth
a
number
of
faultes
.
Let
no
man
therefore
,
doe
lesse
penaunce
for
any
pardons
sake
,
if
his
habilitie
serue
thervnto
,
which
is
neuer
giuen
to
hinder
the
fructes
of
good
workes
and
repentaunce
.
But
where
there
is
before
God
and
oure
consciences
iust
cause
,
why
we
can
not
fulfil
such
necessarie
and
requisite
satisfaction
,
as
is
enioyned
or
deserued
,
there
we
may
be
in
assured
hope
,
that
God
will
confirme
the
sentence
of
his
seruantes
.
Otherwise
,
as
S.
Cyprian
saith
,
if
any
man
not
thus
qualified
,
seeke
deceitfully
for
a
peace
or
pardon
,
he
deceiueth
him
selfe
and
Gods
priest
to
,
Goddes
Churche
,
thoughe
she
be
muche
enclined
to
mercy
,
yet
she
crieth
not
with
the
flatterers
and
false
preachers
of
the
world
peace
,
where
there
is
no
peace
.
Nemini
dedit
laxamentum
peccandi
(
saith
he
)
quamuis
miserando
deleat
iam
facta
peccata
,
si
non
satisfactio
congrua
negligatur
.
She
hath
giuen
no
man
a
freedom
to
sinne
,
thoughe
by
mercie
,
she
remitteth
sinnes
alreadie
past
,
if
competent
satisfaction
be
not
neglected
.
So
that
a
Pardon
can
not
well
be
beneficiall
to
any
man
that
neglecteth
penance
,
or
without
al
cause
omitteth
his
duetie
in
fulfilling
the
same
,
though
it
be
exceding
commodious
and
profitable
to
him
that
lacketh
time
and
space
to
satisfie
,
wher
of
good
will
and
deuout
intent
he
is
readie
thervnto
.
Therefore
I
woulde
aduertise
all
suche
,
giue
almose
,
and
al
is
clere
with
you
.
But
if
you
can
not
that
waye
for
lack
and
insufficiencie
,
then
be
earnest
in
prayers
,
Pater
noster
,
forgiue
vs
oure
debtes
,
dimitte
nobis
debita
n●stra
,
and
by
that
Orison
not
onely
venial
sinnes
,
but
also
the
temporal
debt
that
remaineth
for
deadlie
crimes
,
after
they
be
remitted
and
repented
for
,
In
this
case
also
,
it
is
verie
good
to
helpe
both
by
counsaill
and
trauaile
to
turne
the
wicked
sinners
from
their
euill
wayes
,
and
to
call
Heretikes
and
Schismatikes
home
to
Gods
Churche
and
Christes
faith
.
For
of
that
worke
it
is
writen
,
that
it
couereth
a
multitude
of
sinnes
.
Againe
to
be
dayly
and
deuoure
at
the
blessed
sacrifice
of
the
Masse
,
there
with
zele
&
loue
to
embrase
with
Marie
Magdelene
the
holy
bodie
of
our
Sauiour
,
Or
if
this
,
in
these
dismal
dayes
,
may
not
be
had
,
yet
learne
at
the
leaste
,
as
well
to
lament
the
lacke
of
it
,
as
to
be
sorowfull
and
contrite
for
thy
sinnes
:
for
earnest
vnfained
teares
proceding
of
loue
&
deuotion
haue
purchased
many
one
a
pardon
.
Peter
wept
bitterly
,
&
loued
hartely
,
&
therfore
he
was
restored
to
grace
and
mercy
,
&
after
Christ
had
punished
,
as
in
way
of
penance
,
his
thre
denialls
,
with
a
triple
demaunde
of
his
loue
,
as
though
he
had
doubted
of
his
harte
towardes
him
,
as
S.
Hilarie
,
S
Cyrill
,
&
other
doe
interpreet
it
,
If
it
stand
thus
therefor
with
the
party
penitent
,
then
the
Popes
Pardon
shall
vndoubtedly
be
beneficiall
vnto
him
,
&
otherwise
either
not
at
al
,
or
els
nothing
so
muche
as
they
seeme
to
sounde
.
For
althoughe
it
be
an
olde
saying
,
quòd
,
indulgentiae
tantum
valent
,
quantum
sonant
,
that
Indulgences
be
of
as
greate
force
and
valour
,
as
the
forme
of
their
woordes
doe
importe
,
yet
that
is
not
otherwise
to
be
vnderstand
,
then
there
,
wher
ther
may
seeme
iuste
cause
of
graunte
to
the
geuers
,
and
not
euill
disposition
in
the
receiuers
.
Neuer
the
lesse
the
causes
of
geuing
indulgences
may
be
more
or
lesse
reasonable
,
according
to
the
state
and
varietie
of
thinges
,
which
to
the
wisdom
of
Gods
Vicar
in
earth
is
best
seen
,
whom
Christ
so
ruleth
in
that
case
,
that
he
maye
be
most
beneficiall
to
his
holie
houshold
,
in
so
muche
,
that
it
is
not
to
be
doubted
,
but
in
these
dayes
and
in
this
greate
contempt
of
deuout
and
religious
exercises
,
the
mouing
onely
of
the
people
,
to
prayer
to
holy
peregrinations
,
to
the
obedience
of
the
Church
,
may
be
a
sufficient
cause
,
why
ther
should
be
to
prayers
sayd
vpon
books
or
beads
sanctified
creatures
,
for
suche
pourpose
annexed
great
remission
.
Popes
Pardons
,
to
make
vs
in
oure
lacke
of
satisfaction
for
oure
sinnes
,
felowes
and
coparteners
of
the
abundance
that
was
in
Christ
first
,
and
then
by
him
in
oure
holy
brethren
departed
before
vs
.
Vpon
all
which
it
is
very
plaine
,
that
euery
man
can
not
beneficially
receiue
the
fructe
of
a
Pardon
,
this
at
least
being
requisite
in
euerie
man
,
that
listeth
to
attein
benefite
therby
,
that
he
be
in
state
of
grace
,
and
in
earnest
intent
to
continue
in
the
knotte
of
Christ
his
Church
,
And
thankes
be
giuen
to
God
,
the
effecte
of
the
loue
of
Indulgences
,
and
the
contrarie
issue
of
the
contempt
therof
,
doe
well
proue
the
Churches
good
meaning
therein
.
For
if
you
viewe
both
parties
well
,
you
shall
perceiue
more
profitable
deuotion
,
more
christian
charitie
,
more
furtherance
of
common
wealthes
causes
,
in
that
side
that
feareth
paynes
for
their
sinnes
,
with
the
Prophet
Dauid
,
euen
after
they
be
remitted
,
and
therefore
seeke
for
all
meanes
moste
humbly
by
mans
ministerie
to
receiue
mercie
,
in
one
yeare
you
shall
see
in
these
deuout
persons
more
fructes
of
repentaunce
,
then
in
a
whole
old
mans
life
can
be
found
in
all
the
other
side
,
that
contempteously
disdayn
or
scornfully
deride
the
most
profitable
vsage
both
of
penaunce
,
and
Pardons
in
Goddes
Churche
.
Therefore
in
so
great
proufe
of
the
benefite
that
procedeth
from
this
kinde
of
remissions
(
for
so
Alexander
the
thyrde
aboue
foure
hundreth
yeares
since
termed
Pardons
vsed
then
to
be
giuen
in
Dedication
of
Churches
)
and
vpon
moste
assured
groundes
,
Treuly
,
that
holy
peace
which
Christ
gaue
to
the
Apostles
at
his
comming
in
to
them
,
at
his
departure
from
them
,
Venial
sinnes
,
and
the
bonde
of
all
paine
,
as
it
may
be
thought
,
due
for
the
same
,
that
in
the
presence
of
Gods
maiesty
,
sinne
might
cesse
,
&
the
parties
appere
cleane
afore
his
face
,
that
had
no
spot
of
sinne
in
him selfe
at
all
,
as
by
the
sayed
peace
yet
giuen
to
the
worthy
receiuers
by
holy
Bishops
ministerie
,
That
the
Bishops
being
the
highest
ministers
of
Gods
Church
,
and
namely
the
Pope
as
the
principall
of
the
rest
,
may
only
lawfuly
giue
Pardons
,
and
in
what
sense
the
soules
departed
may
be
releiued
by
the
same
.
The
eleuenth
Chapter
.
OF
the
necessary
disposition
of
them
that
should
effectually
receiue
benefite
by
the
Pardons
of
the
Church
and
of
the
right
intent
of
them
that
should
giue
the
same
,
we
haue
already
sufficiently
spoken
.
And
now
perchance
some
may
think
it
necessary
,
that
it
should
be
opened
briefly
,
in
whom
this
authority
of
releasing
the
paines
enioyned
for
sinne
,
doth
principally
consist
.
Whereof
I
shal
with
better
will
bestowe
a
fewe
woordes
,
because
we
shal
haue
occasion
thereby
to
open
the
common
sense
of
a
whole
Councel
both
learned
and
godly
,
touching
the
matter
of
Pardons
,
in
the
iudgement
whereof
,
assuredly
proceding
from
the
Holy
Ghost
,
we
may
with
saftie
take
oure
rest
.
Of
the
lawful
minister
therefore
of
these
remissions
,
And
not
onely
that
,
but
also
the
natur
of
the
act
of
pardoning
,
doth
wholy
chaleng
this
function
to
the
higher
Magistrates
of
Christes
Common
Wealth
.
For
it
standeth
not
only
vpon
the
remission
of
debt
,
but
also
vpon
recompense
or
repaying
againe
the
bond
therof
,
by
the
common
treasure
of
the
whole
houfhold
of
the
faithfull
,
which
can
not
be
by
reason
dispensed
and
bestowed
vpon
any
man
that
lacked
,
by
any
,
but
suche
as
are
principall
stewardes
and
rulers
of
some
whole
portion
of
the
saide
family
,
as
Bishops
lawfully
succeding
the
Apostles
are
knowen
in
this
case
to
haue
receiued
the
Keyes
of
Christes
kingdom
,
and
the
dispensing
of
his
holy
mysteries
,
and
therefore
may
iustly
dispose
the
treasure
of
Christe
and
his
Sainctes
satisfactions
to
the
benefite
of
the
faithfull
,
in
whose
lardge
cures
,
it
canne
not
otherwise
be
thought
,
but
there
be
the
merites
of
diuers
holy
and
blessed
men
layed
vp
in
store
before
God
,
for
the
relief
of
their
brethren
,
which
may
be
disposed
at
the
Bishops
wisdome
,
to
such
namely
as
be
of
his
owne
charge
and
regiment
.
But
of
particular
parishes
,
it
can
not
be
certen
,
that
ther
should
alwayes
be
some
sufficiency
of
abundant
satisfactions
,
to
remaine
without
decay
,
for
the
continual
bestowing
vpon
some
of
the
saied
smal
circuite
,
and
that
is
it
,
which
the
schole
diuins
say
,
in
particulari
ecclesia
merita
non
sunt
indeficientia
:
merites
of
Sanctes
be
not
vnspendable
in
particular
Churches
.
But
the
communion
of
Sanctes
being
the
generall
benefite
of
the
whole
common
wealth
of
Christes
Churche
,
continueth
for
euer
by
the
abundance
of
many
holy
workes
which
may
satisfy
for
other
mens
sinnes
,
according
to
the
disposition
of
such
as
be
the
gouernours
and
guides
of
our
soules
,
that
the
ouerplus
and
abundance
of
one
sorte
,
may
euer
relieue
the
lackes
of
an
other
sort
,
as
S.
Paule
speaketh
in
the
like
matter
.
And
yet
the
Bishops
them selues
haue
not
in
this
case
so
full
power
and
prerogatiue
,
cons●ituit
enim
Dominum
Domus
suae
,
&
Principem
omnis
possessionis
suae
:
He
hath
made
this
man
the
Lorde
of
al
his
house
,
and
the
Prince
of
his
whole
possession
.
This
man
therefore
representing
Christes
owne
person
throughe
the
whole
Churche
,
and
hauing
the
cure
and
regiment
of
euery
one
of
Christes
sheepe
,
may
moste
lawfully
,
donare
aliquid
in
persona
Christi
,
showe
mercy
to
any
man
in
Christes
behalfe
,
none
being
exempted
from
his
iurisdiction
,
nor
any
of
the
Churches
treasure
restreined
from
his
disposition
.
But
because
I
can
not
ground
this
my
meaning
better
,
then
vpon
a
general
Councell
,
I
will
reporte
the
decree
of
the
most
holy
assembly
holden
at
Lateran
more
then
three
hundreth
yeares
synce
,
vnder
Innocentius
the
thirde
,
by
which
not
onely
this
doctrine
of
Pardons
is
approued
,
but
also
the
superfluity
therof
,
and
suche
disorder
as
was
therein
throughe
couetousnes
of
euill
persons
,
or
lacke
of
authority
in
the
giuers
,
is
corrected
,
with
a
declaration
who
be
the
onely
lawfull
ministers
in
such
remissions
of
enioyned
penaunce
.
Thus
goeth
the
decree
:
That
is
to
say
:
Because
the
keyes
of
the
Churche
be
contemned
,
and
sacramentall
satisfaction
is
much
weakened
by
certaine
indiscrete
and
superfluous
Indulgences
,
the
which
certaine
Prelats
of
Churches
ar
ouer
bold
to
bestowe
:
we
decree
,
that
hereafter
at
the
dedication
of
any
Chapel
no
Pardon
be
giuen
more
then
for
one
yeare
,
whether
it
be
dedicated
by
one
Bishop
or
moe
,
and
then
that
ther
be
no
remissions
afterwarde
in
the
yearely
celebrating
of
the
said
dedications
,
more
than
of
fourty
dayes
of
enioyned
penaunce
.
The
like
also
to
be
obserued
in
al
other
common
instrumentes
,
by
which
for
other
good
causes
and
holy
purposes
Pardons
shal
be
giuen
,
seing
the
Bishope
of
Rome
him selfe
,
who
hath
the
fulnesse
of
power
herein
,
vseth
customably
so
to
moderate
the
letters
of
Pardons
that
procede
from
him
.
By
which
holy
Councel
you
may
perceiue
,
not
only
that
the
Bishops
of
Goddes
Church
may
giue
Pardons
,
but
that
the
Bishope
of
Romes
right
is
much
more
ample
in
this
case
,
than
theirs
can
be
:
and
especially
how
carefull
the
Church
euer
hath
bene
,
to
purge
al
corruption
of
doctrine
or
vsage
,
crepte
into
the
world
through
the
disorder
of
mans
mis behauioure
,
and
howe
wicked
the
endeuours
of
some
euil
disposed
persons
be
,
who
ceasse
not
vnhonestly
to
attribute
that
to
the
Church
of
Christ
,
which
she
hath
euer
sought
to
redresse
in
the
euel
maners
of
them
that
haue
disgraced
the
doctrin
of
trueth
,
and
made
contemptible
the
moste
profitable
practise
of
holy
thinges
,
by
their
misvse
of
the
same
.
But
he
that
list
fully
to
see
,
how
litle
the
Catholike
Church
liketh
the
abuse
of
wicked
men
in
these
matters
,
and
yet
how
seuerely
she
accurseth
al
the
contemners
of
this
holy
function
in
the
right
vse
thereof
,
Being
now
thus
farre
in
oure
matter
,
that
it
is
well
knowen
the
Bisshopes
of
Goddes
Churche
principally
to
haue
this
binding
and
loosing
by
the
keye
of
their
iurisdiction
to
be
exercised
in
the
open
courte
of
the
Church
,
and
that
the
power
of
the
Bishop
of
Rome
,
not
only
by
speciall
priuiledges
giuen
by
Christ
,
but
also
by
lawe
and
prescription
of
all
antiquities
,
passeth
in
this
pointe
,
as
in
all
other
gouernment
,
the
termes
or
seuerall
limites
of
all
his
brethren
,
it
shall
not
be
needfull
to
dispute
,
whether
the
Key
of
iurisdiction
onely
separated
from
the
Keye
of
order
proper
to
priesthod
,
be
sufficient
to
giue
remission
of
enioyned
penance
by
.
Commonly
it
is
holden
,
that
as
excommunication
,
and
other
like
actes
of
iurisdiction
,
maye
be
exercised
by
the
Bishops
Legates
or
Substituts
being
no
priestes
,
or
by
them selues
being
elected
Bishops
,
and
yet
neither
consecrated
nor
ordered
:
euen
so
may
Indulgencies
be
also
profitablie
graunted
.
Wherof
I
will
not
now
talke
,
because
it
is
not
muche
materiall
,
seing
commonly
they
be
not
graunted
otherwise
but
of
Bishops
,
neither
so
ofte
of
other
as
of
the
Pope
,
&
neuer
any
otherwise
,
but
by
his
or
other
bishops
authoritie
,
by
whom
so
euer
that
function
is
executed
.
But
this
I
knowe
will
be
required
rather
at
my
handes
,
To
all
this
I
aunswer
bressy
,
that
the
Pope
may
doe
it
lawfully
,
wherof
ther
can
be
no
more
doubt
,
then
there
is
of
the
other
,
of
which
we
haue
made
so
plaine
argument
already
,
though
in
the
waye
and
means
of
appliing
the
Churches
remission
or
the
Sanctes
satisfaction
vnto
them
,
there
maye
be
some
diuersitie
,
not
suche
as
maye
any
thing
hinder
the
trueth
of
the
cause
,
which
of
al
catholik
men
is
most
certenly
agreed
vpon
,
but
such
as
may
styrre
vppe
mans
industry
in
the
moderate
searche
of
Goddes
trueth
and
mysteries
.
For
the
soules
departed
and
being
assured
to
be
saued
,
must
needes
be
of
the
same
body
mystical
and
felowship
of
Saintes
,
that
the
faithful
be
of
aliue
:
and
therfore
,
thei
may
according
to
their
aptnes
more
or
lesse
be
profited
by
the
holy
workes
and
satisfaction
of
their
heade
and
felow
membres
,
because
in
euery
lawfull
Pardon
there
is
made
by
the
keyes
of
iurisdiction
and
application
of
Christes
holy
merites
and
his
Saintes
,
in
that
respecte
as
they
be
satisfactory
,
to
the
vse
of
their
inferioure
members
,
that
doo
lacke
that
wherein
the
other
doo
abunde
.
Whervpon
it
standeth
with
plaine
reason
and
meaning
of
Goddes
woorde
,
touching
binding
and
loosing
,
that
the
soules
in
Purgatorie
shoulde
somtimes
be
partakers
of
this
blessing
no
lesse
then
other
that
be
yet
liuing
.
For
the
deniall
of
which
catholike
assertion
Leo
the
tenth
accursed
and
condemned
Luther
by
his
letters
patentes
,
as
euer
since
his
memory
hath
bene
condemned
most
woorthely
of
all
good
men
continuing
in
the
vnity
of
Christes
Church
.
And
therefore
vpon
this
consideration
,
the
learned
diuines
doo
teache
,
that
the
Pope
doth
,
and
lawfully
maye
applie
vnto
the
soules
departed
,
by
his
keies
,
some
parte
of
the
Churches
treasure
,
which
consisteth
of
Christes
satisfaction
&
other
his
Sanctes
,
by
which
the
departed
,
as
they
haue
need
and
be
in
competent
termes
to
receiue
benefite
by
the
merites
of
their
heade
or
felowes
,
maye
be
released
from
some
parte
of
their
paines
:
but
yet
they
will
not
charge
any
man
with
necessitie
of
beleuing
,
that
the
Pope
or
Churche
shoulde
vse
mere
iurisdition
ouer
them
,
that
be
in
an
other
worlde
.
To
be
playne
for
the
peoples
vnderstanding
,
the
meaning
is
,
Popes
Pardon
worketh
onely
per
modum
suffragij
,
as
by
aide
of
sute
,
and
not
by
regiment
or
iurisdiction
,
which
many
suppose
doth
not
extende
past
the
compasse
of
this
worlde
,
and
therefore
that
he
can
not
exercise
the
act
of
binding
or
loosing
,
which
be
proper
to
his
power
and
gouernement
ouer
any
in
the
next
life
,
thoughe
to
make
sute
for
them
before
God
he
may
apply
some
portion
of
Christes
copious
redemption
,
and
Saintes
satisfaction
,
by
the
vse
of
his
keyes
,
which
there
make
forcible
intercession
,
thoughe
they
can
not
giue
iudiciary
absolution
.
And
all
this
,
that
the
foly
of
many
men
so
muche
wondereth
at
,
is
nothing
ells
but
to
set
before
God
the
Father
,
the
death
of
his
owne
Sonne
,
and
his
grace
in
all
Sainctes
,
for
to
procure
mercye
for
their
poore
brethren
in
miserie
in
the
nexte
life
:
as
the
like
is
doone
with
greate
pietie
in
many
other
holy
actes
of
religion
continually
practised
in
the
Churche
for
the
mutuall
helpe
one
of
an
other
.
And
indeed
,
the
Church
hath
vsed
these
many
yeares
to
put
this
clause
in
suche
Indulgencies
as
did
in
any
parte
concerne
the
departed
(
per
modum
suffragij
)
as
Sixtus
the
fourth
,
Innocentius
the
eigth
,
and
now
of
late
both
Pius
the
fourth
and
the
fifte
and
all
other
lightly
in
the
like
grauntes
.
Wherby
it
is
playne
that
we
are
not
charged
by
the
Church
further
to
beleue
,
then
that
the
Pope
may
assuredly
release
the
departed
of
some
parte
of
their
paines
,
or
al
,
by
the
way
of
suffrag
and
sute
,
as
other
holie
workes
of
christianitie
applied
vnto
them
by
their
brethren
aliue
,
may
doo
.
For
yt
were
no
reason
,
that
priuate
persons
should
as
it
were
communicate
and
sende
vnto
them
,
their
fastes
,
almose
,
and
prayers
,
for
the
release
of
their
paine
,
and
he
that
representeth
Christes
person
,
should
not
in
Christes
name
and
the
whole
Churches
,
applie
vnto
them
some
parte
of
the
common
wealths
treasure
,
to
sue
for
their
deliuery
and
helpe
to
satisfie
for
them
in
their
lackes
.
This
therefore
they
call
a
Pardon
,
per
modum
suffragij
,
as
by
way
of
aide
of
request
.
Which
doctrine
is
most
true
in
it selfe
,
and
agreable
to
the
practise
of
the
Churche
and
fourme
of
Indulgences
alwayes
vsed
,
and
may
assuredly
reliue
suche
as
departed
hence
in
grace
&
zele
of
Gods
house
,
which
I
compt
disposition
enough
in
the
partie
,
and
haue
frendshippe
in
the
worlde
of
suche
as
for
their
sakes
will
be
content
to
accomplishe
the
apointed
worke
of
the
Pardon
.
A
declaration
of
the
Churches
meaning
touching
the
common
treasure
,
which
is
said
to
remaine
in
her
store
for
the
recompense
of
suche
enioyned
penaunce
,
as
she
releaseth
by
her
Pardons
,
with
the
conclusion
of
the
whole
matter
.
The
twelueth
Chapter
.
BVT
now
if
you
aske
me
here
how
it
standeth
with
the
iustice
of
God
,
thus
to
forgiue
the
payne
and
debt
of
satisfaction
,
which
either
God
or
the
Churche
enioyneth
,
for
the
recompense
of
the
former
sinnes
especially
seeing
the
catholike
Church
doth
holde
that
it
perteineth
to
Gods
iustice
,
no
lesse
to
punishe
sinnes
with
some
temporall
scourge
after
it
be
forgiuen
,
then
it
doth
perteine
to
his
mercie
to
forgiue
the
saide
sinne
and
the
debt
of
euerlasting
damnation
.
Now
if
it
stande
not
with
his
iustice
,
to
lett
a
sinner
escape
wholly
without
correction
or
satisfaction
,
then
it
may
much
more
appere
to
be
against
his
iustice
also
,
that
any
power
of
man
shoulde
remitte
and
release
that
bonde
of
satisfaction
,
which
Goddes
iustice
required
,
and
was
to
the
offender
enioyned
.
For
the
answer
and
perfecte
understanding
of
this
doubt
,
it
is
to
be
knowen
and
well
weyghed
,
that
in
deede
no
release
coulde
be
had
of
suche
enioyned
penaunce
or
deserued
payne
for
sinnes
past
,
if
Goddes
iustice
were
not
otherwise
recompensed
,
and
the
lacke
of
the
parties
punishment
,
supplied
againe
by
the
abundance
of
satisfaction
made
by
Christ
vpon
the
Crosse
,
euery
droppe
of
whose
innocent
bloude
and
stroke
layde
vpon
his
blessed
body
,
were
hable
of
the
infinite
&
inestimable
worth
and
force
thereof
,
to
satisfie
for
all
debt
due
to
all
the
sinne
in
the
world
,
whether
it
be
death
and
euerlasting
damnation
,
or
temporall
paine
and
purgation
.
By
which
abundant
price
of
his
passion
,
and
copious
ransome
,
the
Churche
,
for
whose
sake
this
precious
price
was
payed
,
dooth
not
onely
holde
her selfe
to
be
redemed
from
death
and
damnation
,
and
so
saued
by
Christ
her
heade
,
for
he
is
the
Sauioure
of
his
body
,
saith
S.
Paule
,
And
suche
a
perfecte
knot
their
is
,
now
since
Christes
incarnation
,
of
euerie
member
in
Christes
mysticall
body
,
which
is
the
Church
and
compaine
of
faithfull
,
with
him
being
the
heade
of
the
saide
body
,
that
his
merites
,
workes
,
suffering
and
satisfaction
may
well
be
applied
to
serue
and
supplie
all
wantes
of
eche
member
therof
:
Yea
more
then
that
,
the
holy
suffering
and
tribulation
of
holie
Sanctes
,
as
of
oure
Blessed
Ladie
Christes
mother
,
And
for
Christ
in
this
case
our
aduersaries
perchaunce
would
not
muche
sticke
with
vs
,
but
for
the
remaines
of
Sanctes
satisfaction
,
they
can
not
abide
.
And
if
S.
Paule
in
expresse
woordes
did
not
vtter
this
my
meaning
concerning
the
trauaile
of
holie
Sanctes
for
Christes
bodie
,
which
ys
his
Churche
,
the
litle
holy
ones
of
these
daies
wold
haue
spurned
at
these
kind
of
speaches
,
for
feare
of
dooing
iniurie
to
Christ
,
of
whose
honoure
the
good
men
make
them selues
so
tender
.
Now
I
doo
reioice
in
my
passions
or
tribulations
,
taken
for
youre
sake
,
and
I
fulfill
those
thinges
that
doo
want
of
Christs
passions
,
in
my
owne
fleshe
,
for
his
bodie
which
is
the
Churche
.
Thus
said
S.
Paule
.
Wherby
you
see
,
that
not
onely
the
want
of
one
member
maye
be
supplied
of
the
head
of
the
body
,
but
that
eche
member
may
helpe
the
infufficencie
of
an
other
member
.
Whereby
for
all
that
,
we
maye
not
conceiue
,
that
there
is
any
lacke
or
insufficiencie
on
Christes
parte
or
passion
,
which
was
so
full
and
abundant
of
it
owne
valure
,
that
by
it selfe
alone
without
the
helpe
of
all
mans
merites
or
other
creatures
,
it
was
a
sufficient
price
for
the
sinnes
of
all
the
worlde
,
&
moe
if
moe
might
be
.
But
the
lacke
that
this
his
passion
was
not
in
effecte
so
forcible
and
so
fully
in
al
mens
cases
,
was
the
want
of
some
paynes
and
passion
in
his
body
the
Churche
,
by
which
she
and
euerie
of
hers
were
bounde
to
conforme
them selues
vnto
Christ
,
by
taking
paynes
in
their
fleshe
and
suffering
together
with
Christ
their
heade
.
For
so
long
Christes
passion
wanteth
his
due
effecte
in
vs
,
(
thoughe
it
were
neuer
so
full
and
sufficient
in
ti
selfe
)
as
we
do
not
conforme
oure selues
to
his
paine
and
tribulation
taken
for
vs
.
Therefore
,
though
Christ
in
his
owne
person
suffer
now
no
more
,
yet
he
doth
suffer
,
and
dayly
shall
suffer
till
the
worldes
ende
in
diuers
members
of
his
holy
bodie
,
as
the
heade
,
saith
S.
Augustine
suffereth
when
the
finger
aketh
,
&
as
Christ
him selfe
charged
S.
Paule
that
he
persecuted
him
,
Lette
no
man
marueile
,
that
in
such
a
face
of
Goddes
iustice
,
as
we
see
by
the
enioyning
of
greate
penaunce
in
the
Church
after
sinnes
be
remitted
,
&
by
Gods
owne
often
scourgies
temporal
both
in
this
world
&
in
the
next
,
let
no
man
(
I
say
)
marueile
,
that
yet
ther
be
ways
of
Goddes
mercy
,
and
meanes
through
the
ministerie
of
man
to
turne
away
the
wrath
of
our
Lord
,
&
by
other
helpes
to
satisfie
his
iustice
again
.
Onely
let
the
party
in
all
his
insufficiencie
be
zelous
,
deuout
,
&
diligent
as
he
may
,
&
God
him selfe
wil
a
thousand
wayes
seeke
of
his
owne
mercie
to
satisfie
him selfe
with
his
Sons
paynes
applied
by
the
trauaile
of
other
the
faithful
that
haue
bene
and
be
in
his
Churche
,
to
the
helpe
and
relief
of
that
member
that
hath
nothing
left
but
loue
,
and
the
felowship
of
holy
Sainctes
,
wherby
he
may
craue
mercy
and
pardon
.
Lette
them
consider
that
doubt
of
this
point
,
how
often
God
hath
,
as
it
were
,
determined
to
plague
the
people
of
Israell
,
which
he
chose
to
be
his
peculiar
,
and
yet
in
the
midst
of
his
decree
and
iustice
,
hath
giuen
mercy
and
grace
at
Moyses
and
Aarons
requestes
:
Yea
,
how
often
he
hath
,
as
it
were
,
procured
the
iust
to
stande
betwixt
him
and
the
people
whome
he
meant
to
punishe
.
Mansuetum
habemus
Dominum
,
And
it
fareth
with
oure
Lord
God
,
as
it
doth
with
a
wyse
and
discrete
maister
towardes
his
seruauntes
,
or
with
a
father
towards
his
louing
children
:
for
they
wil
often
shew
them selues
to
be
rigorous
&
bent
to
chastice
the
faultes
of
their
seruauntes
&
children
,
&
yet
themselues
of
their
owne
accord
wil
often
procure
some
other
to
hinder
their
intended
punishmentes
,
&
to
take
from
them
as
it
wer
by
force
their
children
or
other
offenders
:
euen
so
standeth
it
betwene
God
and
the
children
of
his
chosen
Church
,
who
,
though
he
often
iustly
shewe
him selfe
angry
,
and
bent
to
correction
,
neuer
the
lesse
he
doth
not
only
mercifully
remit
,
but
procureth
him selfe
,
other
,
either
patrones
,
or
intercessours
,
for
whose
sakes
he
may
iustly
and
by
good
reason
remitte
.
Circuite
vias
Hierusalem
,
&
aspicite
,
&
considerate
,
&
quaerite
in
plateis
eius
,
an
inuenias
virum
facientem
iudicium
,
&
quaerentem
fidem
,
&
propitius
ero
ei
.
Looke
rounde
about
the
Citie
,
and
view
the
streates
therof
,
and
haue
good
consideration
,
whether
any
one
maye
be
founde
there
that
doth
iustice
,
and
studieth
after
faithfullnes
,
and
I
wil
hau
mercie
on
the
Citie
.
In
the
fifth
of
Hieremie
.
Where
you
may
perceiue
that
God
will
forgiue
all
,
for
ones
desertes
,
and
that
the
good
workes
of
one
,
maye
by
Gods
iustice
supplie
the
lacke
of
many
other
,
not
yet
to
deliuer
any
man
from
euerlasting
damnation
that
is
impenitent
,
and
therfore
in
case
&
state
of
eternall
death
.
For
the
worke
of
the
faithful
can
not
extende
to
doo
good
to
such
as
be
for
euer
separated
from
their
felowship
,
&
therefore
can
be
no
members
of
the
common
bodie
,
in
the
firme
knotte
whereof
only
,
there
is
mutual
health
&
helpe
,
among
such
as
partly
lack
&
partly
doo
abund
,
for
release
of
the
rod
of
temporall
correction
,
that
is
often
laied
vpon
the
children
,
and
not
of
any
eternall
punishment
,
that
onely
happeth
to
suche
as
be
separated
and
cut
of
effectually
from
Christes
bodie
,
which
is
the
Churche
,
for
euer
.
Neither
doo
the
desertes
onely
of
the
liuing
helpe
the
necessitie
of
theire
felowe
members
being
yet
aliue
,
but
suche
as
be
deade
also
,
doo
communicate
in
their
workes
with
theire
brethren
yet
abiding
in
this
worlde
.
And
God
of
his
singulare
mercie
is
often
contented
,
to
be
answered
by
them
for
their
poore
felowe
seruauntes
that
be
indebted
so
farre
in
the
Churche
,
that
they
be
not
hable
in
theire
owne
persons
to
discharge
their
owne
debt
nor
coome
oute
of
the
same
,
And
surely
if
in
the
dayes
of
olde
,
wher
neither
so
much
grace
nor
mercy
was
to
be
found
,
nor
Christ
which
is
the
fountaine
of
all
pardon
,
was
not
yet
offered
vp
to
pay
the
debtes
of
his
brethrens
sinnes
,
nor
the
communion
of
Sanctes
was
yet
so
fully
established
,
wherby
the
merites
of
one
might
redound
to
an
other
,
nor
the
Church
so
honoured
with
the
gift
of
Gods
spirite
for
remisson
of
mans
offences
,
nor
the
priesthod
of
God
so
credited
with
the
Keyes
of
the
kingdom
:
if
afore
all
these
thinges
were
no
otherwise
wrought
,
but
in
base
figurs
,
such
wayes
were
found
out
,
and
that
by
Gods
own
procurement
of
mercy
and
grace
,
in
the
middest
,
of
enioyned
penaunce
and
punishment
,
what
neede
we
to
doubt
,
but
ther
now
be
many
meanes
made
in
this
happy
society
of
Saintes
,
so
to
remitte
the
bonde
of
satisfaction
to
some
,
that
Gods
iustice
may
be
answered
againe
by
other
of
this
happy
houshold
in
the
abundance
of
their
holy
workes
,
which
the
Church
holdeth
moste
holily
for
to
be
a
perfecte
and
euerlasting
treasure
,
to
satisfy
Gods
righteousnes
&
procure
mercy
to
the
needy
,
which
by
loue
,
zele
and
deuotion
doe
deserue
the
same
?
If
God
remitted
of
old
,
temporall
paine
vnto
his
people
at
the
calle
of
Moyses
and
Aaron
,
and
for
his
Child
Dauides
sake
that
was
dead
,
what
will
not
he
mercifully
forgiue
by
our
highe
priestes
procurement
,
whose
pardons
and
punishments
Christ
hath
solemly
promised
he
would
ratify
and
allowe
in
heauen
aboue
?
What
wil
he
not
doe
in
respect
of
the
paines
and
abundant
passions
of
his
owne
childe
Iesus
,
that
hath
yet
in
the
Catholik
Church
his
death
so
duely
represented
for
the
remission
of
our
dayly
debtes
?
What
can
be
denied
to
the
intercession
of
so
many
Sainctes
,
to
the
chast
combate
of
so
many
Virgins
,
to
the
bloudy
fight
of
so
many
Martyrs
,
to
the
stout
standing
of
so
many
Confessours
?
What
mercy
may
not
the
Churche
craue
,
and
doubtles
obteine
for
any
of
her
children
,
either
in
penaunce
in
this
worlde
,
or
in
paine
in
the
nexte
:
that
hath
in
her
treasure
such
abundance
of
satisfaction
,
first
in
oure
heade
Christ
Iesus
,
throughe
whose
gracious
workes
al
other
mens
paynes
are
become
beneficiall
either
to
them selues
or
their
brethren
,
and
then
in
the
store
of
all
holy
Sanctes
trauailes
not
yet
wasted
in
procuring
mercy
for
others
,
besides
moe
wayes
of
grace
and
remission
,
that
oure
Mother
the
Church
hath
in
redinesse
to
relieue
her
children
that
doe
continue
in
her
happy
lappe
and
in
the
society
of
her
communion
,
with
humble
submission
of
them selues
to
the
powers
ordeined
of
Christ
for
the
gouernment
of
their
soules
,
with
request
for
this
pardon
,
at
their
handes
,
to
whome
be
giuen
the
bestowing
and
disposing
of
the
inestimable
treasure
of
so
blessed
a
ministery
?
Would
God
euerie
man
could
feele
,