The answere vnto the nine points of controuersy, proposed by our late soueraygne (of famous memory) vnto M. Fisher of the Society of Iesus And the reioynder vnto the reply of D. Francis VVhite minister. With the picture of the sayd minister, or censure of his writings prefixed.

Worke, with reference vnto the Treasure of the Church. §. 5.

BVT I suppose these testimonies are vn∣to your Maiesty well knowne, & ther∣fore in this proposed difficulty, supposing the satisfaction for sinne to be possible, you mooue this doubt; Whether the penitents can so fully satisfy for themselues, as their satisfactions may superabound and be re∣ferred into the treasure of the Church? To satisfy this doubt, three propositions are to be proued.

The first, that good works of Saints that are penall and afflictiue doe not only merit heauen, but also satisfy for sinne. This is proued. Giuing of Almes for the loue of Christ, is meritorious; witnes our Sauiour himselfe, who to the Iust, in the reward of their Almes, will giue the Kingdome pre∣pared from the beginning of the world. [Matth. 23.] And it is also satisfactory for sinne, witnesse Daniel, who gaue this coū∣sell

vnto the Babylonian King, (a) 1.1 Re∣deeme thy sinnes with Almes-deeds, and thine iniquityes with mercyes, vnto the poore. And Saint Chrysostome (b) 1.2 who saith, There is no sinne, which giuing of Almes cannot can∣cell. And Saint Cyprian: (c) 1.3 Eleemosynis, atque operibus iustis delictorum flamma sopi∣tur.

Prayer is likwise meritorious with God; our Sauiour exhorteth euery man to pray secretly in his Closet, promising that, (d) 1.4 Thy Father, who seeth what is done in secret, will reward thee. It is also satisfactory for sinne. Saint Augustine (e) 1.5 sayth: The dayly prayer

of the faythfull doth satisfy for their quo∣tidian, & light offences, without which none can leade this life.

To fast, is meritorious, when it proceeds from a pure hart, to which our Sauiour in the 6. of Saint Matthew, promised recom∣pence: and that it is penall and satisfactory for Corporall penaltyes, the fact of the Niniuites (f) 1.6 sheweth aboundantly; so that the same workes of the Iust as pious, doe merit, and shall haue in heauen a plentifull reward; as penall doe satisfy and obtayne full remission of the temporall penaltyes remayning to be suffered for sinne. In confirmation whereof, memorable is the saying of Saint Cyprian (g) 1.7 of feruent pen∣nance & punition of the body: Qui sic D••o satisfec••rit &c. non solùm Dei veniam mer••bi∣tur, sed Coronam.

The second Proposition. Many Saints endured more penaltyes and afflictions in this life, then were necessary for the re∣compensing of the temporall paines due to their sinnes. The Blessed Virgin (h) 1.8 neuer committed actuall sinne; witnesse S. Am∣brose (i) 1.9 tearming her, ab omni integram la∣be peccati; and S. Augustine saying (k) 1.10, Plus gratiae ei collatum est, ad vincendum ex om∣ni parte peccatum: Yet she endured many af∣flictions, her many Iourneyes, specially her banishment into Aegypt, her standing at the foote of the Crosse when the sword of sorrow pierced through her hart, besides

her many voluntary Fastings, and Pray∣ings, and other penitentiall workes which were dayly practised in the course of her most holy life. Saint Iohn the Baptist (l) 1.11, what a pure and immaculate course of life held he from his Infancy, in the wilder∣nes? Neuer committed any great sinns, yea scarse so much as light sinnes, as the Fa∣thers (m) 1.12 teach, gathering their opinion of this his sanctiiy from the Scripture: and yet extremely penitentiall was he in his continuall praying, fasting, lying on the ground, enduring cold, wind & weather, his wearing continually a rough hayre-cloath, whereof Saint Paulinus writes (n) 1.13:

Vestis erat curui setis compacta Cameli, Contra Luxuriam molles duraret vt artus, Arceret{que} graues compuncto corpore somnos.

What a mighty masse of superabounding (o) 1.14 Satisfactions were gathered from the life of this Saint alone?

The Prophets of the old Testamēt, what afflictions did they endure? Which Saint Paul (p) 1.15 gathers togeather in the eleauenth Chapter of his Epistle to the Hebrews, be∣ing neuertheles men of most holy life, in∣nocent, and without any grieuous sinnes, (q) 1.16 That the world was vnworthy of them. As also the Apostles, whose labours were in∣tollerable, specially such as Saint Paul re∣cords endured by himselfe, who yet after Baptisme (in which his sinnes were fully and certainly remitted) neuer did grieuou∣sly

offend God. The labours (r) 1.17 and tor∣ments of Martyrs were extreme, and yet a∣ny the least Martyrdome is sufficient to sa∣tisfy for any great multitude of offences, (s) 1.18 quoad reatum culpae & poenae. Of whose merits the Church in the primitiue times did make most account; to whom after∣wards succeeded another kind of Martyr∣dome, (t) 1.19 Terrore quidem mitius, sed diutur∣nitate molestius, of holy Confessours, speci∣ally of many most holy Eremites.

These manifold afflictions endured by Saints, far aboue measure of the temporall penalty, which after the eternal was graci∣ously remitted did remayne due to their offences, did not perish, nor were forgottē, but were layd vp in the memory of God.

The third Proposition. The treasure of the Church consisteth principally of the superabundāt satisfactions of Christ, who did endure much more then was necessary for the Redemption of man; wherewith are ioyned the satisfactions of Saints. We ioyne the satisfactions of Saints with the satisfactiō of Christ, in the Churches trea∣sure, not because we belieue the bloud of Christ to be insufficient alone, to satisfy for sinnes, nisi velut arescentis & exhausti de∣fectus aliunde suppleatur & sufficiatur: (as mi∣stakingly, not to say calumniously, Cal∣uin [lib. 4. Instit. cap. 9. n. 39.] reporteth of vs.) For Pope Clement the 6. (whome Pro∣testants accuse as the first Authour of this

Treasure) affirmes euen in his Cōstitution about this matter, that the bloud of Christ is of an infinite price, and euery drop ther∣of sufficient to ctncell the sinnes of the whole world. The reasons of this coniun∣ction are these three.

First, That penall workes of Saints as they are satisfactory, be not without fruit, for being satisfactory, and not hauing the effect of satisfaction in their owne inno∣cent & vndefiled persons, they wilbe with∣out this fruit and effect, except they be ap∣plyed vnto others that are poore and nee∣dy, in whome satisfaction is scant, and the debt of temporall payne abounds.

The second is, The glory of Christ, whose meritts were so powerfull, as to purchase to the church of God, such excel∣lent & admirable Saints, so pure of life, so feruent in pennance, as their satisfactions might suffice to pay the debt of temporall payne due vnto others.

The third reason is, to make men loue the Church and society of Saints, wherby they come to be partakers of the aboundā∣cy of her treasures to pay their grieuous debts. This is that comfortable Article of the Apostles put downe in the Creed to be knowne of euery one: The Communiō of Saints. This is that which made King Dauid exult, saying (a) 1.20: I am partaker with all them that feare thee, & keepe thy Cōmaund∣ments. And in this respect the Apostle ex∣horteth

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vs: (b) 1.21 Gratias agamus Deo Patri qui dignos nos fecit in partem sortis Sanctorum in lumine. This is that which the same Apostle writes to the Corinthians 1.8.14. exhorting them to be liberall towards Titus and Luke: For the present let your aboundance (in tempo∣rall goods) supply their want, that also their aboundance (in pious works) may be a supple∣ment vnto your want. This hope, to supply in this kind the spirituall need of Christians by the aboundance of his sufferings, made Saint Paul so much reioyce in them (c) 1.22: I ioye (sayth he) in my sufferings for you, and I make full the things that want of the sufferings of Christ in my flesh, for his body which is the Church. And agayne: (d) 1.23 Cupio impendi & superimpendi pro vobis: Out of which words (e) 1.24 Origen gathers, that S. Paul, as a kind of victime or sacrifice did expiate the sinns of others; not satisfying for the Iniury a∣gaynst God, nor for the eternall punish∣ment due, but for one outward and transi∣tory effect of sinne, to wit, the debt of tem∣porall payne. In this sense also Saint Au∣gustine interpreteth the former words of the Apostle, of suffering in his body the things wanting of the sufferings of Christ: (f) 1.25 Patitur Christus in membris suis, id est, in nobis ipsis ad communem hanc quasi Republicam. Nam quis{que} pro modulo nostro exoluimus quod debemus, & pro posse virium nostrarum quasi canonem passionum inferimus paratoriâ plena∣riâ. Christ suffereth in his members, that is,

euen in vs, as for a Cōmonwealth: for eue∣ry one of vs payeth his owne debt, accor∣ding to his meane power, & according to his forces puts into the plenary Storehouse a certayne measure of sufferings.

This was the practise of the Primitiue Church, which at the petition of constant Confessours in prison, did relieue the pe∣naltyes that sinners were enioyned to per∣forme, to satisfy not only the discipline of the Church, but also the wrath of God af∣ter the remission of sinne still continuing vnto the infliction of temporall payne, as appeareth by the testimonyes of (g) 1.26 Saint Cyprian. And that this relaxation of tempo∣rall payne was done by applying the aboū∣dant satisfaction of holy Confessours and designed Martyrs vnto the Penitents, that receaued Indulgence at their intercessions, appeares by Tertullian; For he falling from the Church into the errours of Montanus, whereof one was, That for Christians sin∣ning after Baptisme there was no remissi∣on of sinne, refutes the Catholike custome of remitting penaltyes vnto sinners for the merits of Martyrs, speaking thus (h) 1.27: Let it suffice the Martyrs, they haue cancelled & satis∣fied for their own sins. It is ingratitude, or pride for one prodigally to cast abroad vpō others, that which as a great benefit was bestowed vpon him. And speaking vnto the Martyr he sayth: If thou be a sinner, how can the oyle of thy Lampe suffice both for thee, and me? By which here∣ticall

Impugnation appeares, that the Ca∣tholike doctrine then was, that men might satisfy one for another, and that the aboū∣dant satisfactions of some that suffered ex∣ceedingly as Martyrs, were applyed for the redemption of some others more remisse and negligent,* 1.28 not for eternall, but only temporall Punishment. (*) 1.29

I shall not need particularly to refell the vulgar obiections agaynst this doctrine, all which proceed vpon mistaking, & im∣pugne what we neuer dreamed off. They proue that Christ only dyed for the world, and redeemed mankind, & not any Saint: who doubts thereof? That we are sancti∣fyed and washed from the stayne of sinne by the bloud of the Lambe, not of any Saint. We confesse it. They bring the testi∣monyes of Saint Leo & of Saint Augustine, that the Saints receaued Crownes of God, gaue not Crownes vnto others, but only Christ: we neuer did, nor will deny it. That only in Christ we dye to sinne, & are ray∣sed agayne soule and body vnto eternall life; we neuer taught the Contrary: For the satisfaction of Saints haue not vertue to redeeme the world, nor to satisfy for the guilt of sinne, nor to take men out of the power of darkenes, nor to iustify soules by infusion of grace, nor to purchase for men Crownes of glory, nor to rayse men from life to death; But only they are auaylable vnto one transitory effect, which men

might (were they feruent) obtayne by their owne industry, ioyned with diuine grace, to wit, the Remission of temporall payne; which vertue also comes from the meritts of Christ, and his most pretious bloud, in, and by the satisfactions of Saints applyed to worke the aforesayd temporall releasement: from which temporall serui∣tude, the Children of God, may through his gracious assistance, by good works re∣deeme themselues, or by satisfactions of their fellow-Cittyzens & Saints be redee∣med, though this temporary Redemption compared with the redemption of Christ, deserues not that tytle.

Notes

• (a) 1.1

  Daniel 4.24.
• (b) 1.2

  Chrysost. hom. 25. in Act. Apost.
• (c) 1.3

  Cyprian. Serm. d. Elee∣mosyna.
• (d) 1.4

  Matth. 6.6.7.
• (e) 1.5

  Aug. Enchyr. c. 7••▪
• (f) 1.6

  Ionae cap. vlt.
• (g) 1.7

  Cypr. serm. de lapsis, circa finem.
• (h) 1.8

  The Ministers ray∣ling agaynst the Do∣ctrine which makes the Blessed Virgin free frō actual sinne, is discoue∣red in the Censure, Sect. 4. §. 9. pag. 120.
• (i) 1.9

  Ambros. serm. vlt. in Psal. 118.
• (k) 1.10

  Aug. de Nat. & Grat. cap. 36.
• (l) 1.11

  Luc. 1. v. 8.
• (m) 1.12

  Gregor. in cap. 2. Iob. 11. Numquid credimus aliquid fuisse quod in Ioannis vita mors ter∣geret? Venerab. Beda ho. de decollat. Ioan. Quis dicere audeat Ioannem in actu, vel dicto, habitu, vel victu pec∣casse? Quis in eius prae∣cordijs esse poterat pec∣cato locus &c?
• (n) 1.13

  Paulin. ep. 11. ad Se∣uerum.
• (o) 1.14

  That Saints can make superaboundant satisfaction, is also pro∣ued by the sayings of the Minister in the Cē∣sure, Sect. 4. §. 5.
• (p) 1.15

  Ad Heb. 11.36.
• (q) 1.16

  1. Cor. 4.2. Cor. 11▪
• (r) 1.17

  Cypr. l. 4. epist. 2.
• (s) 1.18

  Aug. tract. 64. in Io∣an.
• (t) 1.19

  Ber. serm. 41. in Can∣tica.
• (a) 1.20

  Psal. 118. vers. 63.
• (b) 1.21

  Coloss. 1. v. 12.
• (c) 1.22

  Coloss. 1.24.
• (d) 1.23

  2. Cor. 12.15.
• (e) 1.24

  Origen. hom. 10. in Num.
• (f) 1.25

  Aug. in ep. 61.
• (g) 1.26

  Cypr. l. 3. ep. 15.
• (h) 1.27

  Tertul. lib. de pudicit. cap. 22.
• * 1.28

  MINISTER pa. 554. It is remarkable how the Romā Higlars with one breath, both magnify, & debase the price of Christs bloud. For one while they say, That one drop thereof is sufficient to sasisfy for all the sinnes of the world; and then agayne they inferre, That it is fit it should be ee∣ked out with an addition of Saintly satisfactiōs, to raise a stocke to redeeme soules out of Purgatory. Else why stint they not this treasure vpon the mayne Reuenew of Christs Passions only? Their detected meaning is: Christs Bloud alone is all-sufficient to saue soules; but the same is insufficient to impregnate his Holinesse his Coffers. The bloud of Christ hath abundant vertue in it to cleanse sinnes, but it must emendicate vertue to fill purses, and to satisfy the A∣uarice of the Horse-leeches of Rome.

  Answer. You speake in the proper Tune of

  

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  your Ghospell, which was euer the Note of Heresy, to wit, to barke & raile at the chayre of Peter, the roote & ma∣trice of the Catholike Church, Cyprian ep. 88. The Angell sayd vnto Iacob, in commenda∣tion of his constancy, thou hast been strong a∣gainst God, how much more wilt thou pre∣uayle agaynst men? and I may say of you in ex∣cusation of your ray∣ling at vs, What wōder though you spare not Christs Vicar on earth, who in your ignorant zeale about this matter, rayle and blaspheme euen God himselfe? For thus you write in the precedent pag. 553. If the Bloud of Christ be infinit, it is foolish to ioyne to the same the Bloud of Martyrs & passions of Creatures. Is any man so foolish as to add the light of a candle to the cleere light of the Sunne? Thus you. Is not this Blasphemy agaynst God? For hence I thus argue. He that ioyneth the bloud of Martyrs and passions of Creatures to the infinit price of Christs bloud, is a foole by your censure. God, that men may attaine vnto heauen, doth to the infinite merit of Christs bloud, ioine the passions of Martyrs & of creatures, saying vnto men, that except they suffer with Christ, they shall not be glorifyed with him. Rom 8.17. What followeth of this your saying, but the most horrible blasphemy that may be, that God is like a foole which ioyneth the light of a Candle with the light of the Sunne? Hence your calumniation of the Roman Church is detected, the folly wherewith you charge her, being the very same wherwith you charge God. For as the ioyning of Saynts workes and suf∣ferings to the merits of Christ, for the full purchasing of heauen, is not eeking out of his merits by addition vnto them, but to performe the con∣ditions which God requires, that the merits of Christ may haue their effects: So to ioyne to the satisfactions of Christ, the satisfactions and

  

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  mortifications done by Saynts, for the abolishing of the debt of Temporal payne, is not to eeke out the price of his bloud with addition, but to comply with Gods will and pleasure, who wil haue vs to be cleansed from the reserued temporall guilt of payne, not only by Christs satisfactions and mortifica∣tions, but also by our owne, as Scriptures and Fathers teach.

  Besides Catholicks teach, as you may see in Suarez, Tom. 4. in 3. p. disp. 51. sect. 4. conclus. 3. That the superaboundant satisfactions of our Sa∣uiour is a sufficient and infinite stocke & reuenew, out of which the Pope may grant Indulgences ordinarily and without any stint, though there be not any saintly satisfactions remayning in the treasury of the Church, [Sola satisfactio Christi esset sufficiens ad indulgentiarum efficaciam, etiam secundum legem ordinariam] Whence two things are consequent. First, that the Mi∣nister belyeth the Church in saying, that we ioyne to Christs bloud the satisfactions of Saints to impregnate his Holynes his coffers, as being per∣suaded that Christs bloud alone is not sufficient for this end. For if selling and buyng of Indulgences were lawfull (as it is detested in our Church, and acccursed as a most horrible and damnable crime, Concil. Lateran. sub Inno. 3. & Vienn. sub Clem. 5.) If I say we held it were lawful for the Pope to enrich his coffers by the sale of pardons, according to our Tenet, the Pope might fill his purse & coffers by selling Indulgēces out of the Trea∣sury of Christs passions only, they being infinite and vnexhaust. Second∣ly, The Ministers so often repeated assertion, that the Doctrine of Indul∣gences is vsed vnto filthy lucre, is a mere Ministeriall slaūder. For the Mi∣nister is no more to be belieued in saying, that by this doctrine the Pope filleth his Coffers, then in his saying, That he doth for this end teach that Saintly satisfactions must be ioyned vnto Christs, as iudging Christs in∣sufficient to impregnate his Coffers. But this is a manifest slaunder, seing the Pope holds that the price of Christs bloud is infinite, out of which infinit Indulgences might ordinarily be giuen, and also sold to enrich his coffers if that practise were law full. Therefore, a most false an impudent slaun∣der it is what the Minister here so often repeates, that the Doctrine of the treasure of Saynts superaboundant satisfactions, is deuised by Roman Prelats for filthy lucre.

  Minister pa. 135. Against the Iesuits propositiō, that Merits of Saints are layd vp in the memory of God, to be rewarded in due tyme with glory, but redundant satisfactions be reserued in the treasury of the Church, thus rayleth: By this you may see that Popery is a mistery, Apoc. 17.5. And the Canonists say of the Pope, His will is a reason &c. otherwise there is the same reason for cōmuni∣cation

  

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  of merits, as for satisfactions. For in Christ Iesus both were communicated al••ke, and Christ is the samplar of saintly merit & satisfaction, if there be any. Answere. Vnto men altogeather ignorant of Theology, the knowne principles & truths therof seeme mysteryes, and strange thinges, in which number you are. For otherwise the learned know a manifest reason, why the satisfa∣ctions of Saynts be communicable, and not their merits, and the disparity betwixt them, and Christ Iesus in this behalfe. Christ Iesus being by na∣••ure the Sonne of God, is not only free from sinne, but also his soule in the moment of his Conception was aduanced vnto the highest degree of glory and beatificall vision any soule can possibly attayne vnto. Hence his works, not only as satisfactory for sinne, haue not effect in his person by nature impeccable, but also as meritorious of glory they superabound in respect of his soule, which independently of workes is erected vnto the highest degree of glory. Hence also his works being not only as satis∣factions. but also as merits superfluous in respect of himselfe, be commu∣nicable vnto other, not only as satisfactory for their sinnes, but also as me∣ritorious of glory for them. In the Saynts liuing vpon earth it is not so: For they be not in glory, nor can they in this life be so perfect, but they may merit still more & more glory; and as they merit more and more, so their reward is greater and greater. Hence their workes as meritorious of heauen, can neuer be superfluous, nor without the effect of a full and condigne reward in their owne persons; whereby it cometh also to passe, that nothing of their merits superabounds to be communicated vnto others. But of their workes as satisfactory for Temporall reserued payne, there is not the same reason. For some Saints may be preserued by speciall grace from al actual sinne, as the Blessed Virgin was, or from any greuous sinne, as was S. Iohn Baptist: Others though they committed some mortall sinnes, when they repent, the penalty reserued after the re∣mission thereof, being finit & temporall, they may by voluntary assump∣tion, or diuine infliction endure more payne then is the reserued. Hence Saynts may haue satisfaction which superaboūds, that is, which hath not the reward of remission of temporall payne in their owne persons, and consequently satisfactions that be communicable vnto others, though the merit of their workes be still proper to themselues and incommunicable. If the Minister will continue his rayling agaynst this reason, he may, but I doe not doubt, could he deliuer reasons for his Protestant Doctrine so drawne out of the bowells and principles of Christian Theology as this is, he would not rayle so much as he doth, but yield his Reader some lear∣ned

  

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  discourses, in lieu of so many bitter inuectiues.

  Minister pag. 555. Though the superabundant satisfactions want the proper fruite and reward of satisfaction, yet this (being recompensed by a large increase and surplasage in an other kind) can be no dishonour to God. As prayer though sometimes the same want the most proper fruite and effect thereof, which is to obtayne the thinge requested, yet is the same otherwise sufficiently rewarded. ANSWERE. Your Example makes agaynst your selfe, for pious and Godly prayer being both meritorious of heauen, and impetratory of what is reques∣ted, neuer wants eyther of these two fruites. For as it doth still merit new increase of glory, so doth it still obtayne the thinge requested so farre as it is requested; for the thinge is requested by Godly prayer so farre as it is profitable for the soule according to Gods holy will, but so farre it is still impetrated. And if the particular thinge requested be not for the soules greater good, another thing is obtained in lieu therof that is better. Hence I thus argue: You grant, if there be superabondant satisfactions of Saynts, the same must be rewarded by the proper fruite of satisfaction, as much as prayer hath still the reward of impetration. But prayer is still rewarded with the fruite of impetration, eyther in the person of him that prayeth, or in some other person for which it is offered. Ergo, the superaboundant sa∣tisfactions of Saints, must haue the reward of satisfactiō; which seing they cannot haue in their persons, they must haue it in some other partyes, to whome it is applyed.

  The Minister pag. 556. If one should affirme, It is more for Christs glory to purchase to himselfe a people which in this life is perfectly innocent, then to purchase a people carrying alwayes about them the remaynder of sinne; he should not honour Christ but proue himselfe a lyer, 1. Iohn 1.8. so likewise to affirme, It is a greater honour to Christs merits to purchase Saynts that can make condigne and superabondant satis∣faction for their sinnes, carryeth a shew of honouring Christ, but is in truth a Sacrile∣gious errour. Answere. First the power and strength of the Diuine grace is better seen in infirmityes, and in men compassed about with the remayn∣ders and incombrances of sinne, as S. Paul sayth 2. Cor. 12.9. and S. Au∣gustine, That the grace of Innocency was felicior, but the grace of redemp∣tion is fortior. [de Corr. & grat. c. 11.] Secondly, ••f Christ did purchase to himselfe some excellent Saynts that did make condigne satisfactions, this is an honour to his merits: But the Scripture and Fathers affirme that he hath purchased to himselfe Saynts, that can, and do offer vnto God con∣digne fruites, and works of pennance, satisfactions, compensations, Sacrifices of iustice, pennance equall & commeasured vnto the quantity of the sinne, in respect of the

  

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  reserued debt of Temporall payne, as hath been shewed: yea that Saynts by their works obtaine a crowne of glory, so as God giueth it them procee∣ding as a iust iudge 2. Tim. 4.8. Ergo, this is an honour to Christ in truth▪ and to say it is a Sacrilegious errour, is blasphemy.

  The Minister pag. 357. The Communion of Saynts in respect of the liuing, is compartnership in fayth &c. Answere. The word of the Creed, Communion of Saynts, is absolute without restraynt, not to be limited by the brayne & fancy of a Minister. Hence it imports, that betweene Saynts there is a Communion of all graces and perfections which superabound in the one, and are needed of the other. But good workes according as they are satisfactiōs, superaboūd in some Saynts, & are needed of some other, as hath been shewed. Ther∣fore, betweene Saynts there is Communion in respect of them.

  The Minister pag. 558. Dauid was a man full of grace according to the hart of God &c. and so did not need the superabondant satisfactions of others▪ Wherefore in respect of this Communion he did not reioyce, saying, Psal. 118. I am, O Lord, partaker of all that feare thee. Answer. Suppose Dauid did not need the satisfaction of other Saynts, yet he might reioyce in that he was a member of the house of Saints, who may participate of the superaboundāt satisfactions of others, if they need them, & that he did not need them he knew not certaynly after he had committed the two enormous sinns.

  To the place of S. Paul (1. Coloss. 22.) I ioy in my sufferings for you, and I make full the thinges that want of the sufferings of Christs in my flesh, for his Body which is the Church. The Minister pag. 559. Christs passions are of two kinds, some personall and in his owne flesh, some by simpathy and compassion of others. The first are satisfactory, and S. Paul supplyed not, or perfected not them, for then Christs suffe∣rings were imperfect. The second are Exemplare, Purgatiue, Probatiue, and for the edifying of the Church, these S. Paul did accomplish and supply. Answere. To shew the weakenesse of your Reply I aske, whether Christs sufferings on the Crosse as exāples were imperfect or not? If you say they were imperfect, & perfectible by Creatures, you blaspheme: & also you may as truly say, his satisfaction was imperfect and suppliable by the addition of Saints. If you say, his sufferings, as examples, were perfect and full, & yet were sup∣plyed by Saint Paul, why may not the same sufferings, as satisfactions, be supplyed by S. Paul, without being imperfect? For Saint Paul is sayd to supply the sufferings of Christ as satisfactory, not because they were not of infinit value, but because God will haue the satisfactions of his seruants to be ioyned with Christs, that Christs may haue their full effect, euen to the cancelling of the debt of temporall payne.

  

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  Minister pag. 564. The indulgences Tertullian opposed were the same whereof S. Cyprian speaketh, Epist. 10.11.12. to wit, relaxation of Canonicall censures and pennances to notorious sinners, at the request of martyrs liuing in prison. Answere. It is true, Tertullian being an Heretike, opposed such indulgences as S. Cy∣prian doth mention, as allowed in the Catholike Church. But that these indulgences were only relaxations of Canonicall pennances & censures, you say, but shew not; yea that the pennances released were required in foro conscientiae, to satisfy Gods anger, appeareth by S. Cyprian his words in that tenth Epistle by you mentioned, Deo patri misericordi satisfacere pro delictis suis poenitentiam agentes possunt. And that penitents to make this full satisfaction vnto God, and so obtayne pardon, were holpen by the suf∣frages of Martyrs, the same Saint Cyprian doth affirme, Epist. 13. They who haue receaued bills from the Martyrs, to be released of their Pennance, may by the PREROGATIVE OF MARTYRS BE HOLPEN WITH GOD. And Epist. 14. They who bring the Bills from the Martyrs, may by THEIR HELP BE AYDED IN THEIR SINNES. This Ca∣tholike practise, of pardoning vnto Penitents the reserued temporall pe∣nalty by the application of Martyrs suffrages & satisfactions, to haue byn impugned by Tertullian, in his heresy, is manifest by his making the Pe∣nitent in an heretical humour, to say to the Martyr who applyed his satis∣faction for his pardon: If thou be a sinner, thou needest satisfaction and pardon thy selfe; How then can thine oyle of satisfaction be sufficient both for thee and me? Al∣so the Martyrs, that sued for pardon to be giuen to the penitents, he accu∣seth of Prodigality therin, which is a signe that Martyrs bestowed some∣thing that was their owne vpon penitents, that they by vertue thereof might be pardoned; which cannot be any thing besides their own suffe∣rings, according as they were satisfactory for sinne.

  Minister pag. 565. The aduersary is so farre from being able to proue Popes par∣dons in Tertullians dayes, That he cānot proue they had any being in the dayes of Peter Lombard, or Hugo Victor. Answere. Still you shew your selfe to be a bold affirmer about things you know not. For what more euidēt falshood then this you vent, That Indulgences had not any being in the dayes of Peter Lom∣bard? The Waldensian Sect was in being in the dayes of Peter Lombard, (as doth witnesse Illyricus in catalog. Test. colum. 1498.) and they (as the same Illyricus doth record ibid. colum. 1501. & 1511.) contemned and derided the indulgences of the Church, which they would not haue done, but that they saw the same had some being and vse then in the Church. Pope Pas∣chall the 2. some yeares before Peter Lombard, graunted the Indulgences

  

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  of 40. dayes to all that were present at the Lateran Generall Councell kept in his tyme, as writeth Vrspergens. Chron. an. 1106. Vrban the se∣cond, in the yeare 1096. before Peter Lombard was borne, in the Generall Councell of Cleremont in France, graunted a Plenary Indulgence vnto al that should go to fight for the recouery of the Holy Land: yea Leo the third, almost foure hundred yeares before Peter Lombard, to wit eight hundred yeares agoe (as writes S. Lutgerus in vita Sancti Switberti c. 9.) did at the request of Charles the Great dedicate the temple of our Blessed Lady of Aquisgra••e donans eam multis indulgentijs, bestowing many Indulgences vpon it. Moreo∣uer: The Pope (sayth he) in France consecrated many Churches euery where graun∣ting many indulgences. And agayne: The Pope graunted speciall Indulgences vnto the sayd Church for all the faythfull, that should keep the feast of Saint Switbert, and come on his day to heare diuine seruice. Behold how frequent and ordinary a thing it was eight hundred yeares agoe, for the Pope to giue out Indul∣gences, which you say had not any being in the dayes of Peter Lombard. Not only S. Thomas, & many Catholikes write, that Saint Gregory the Great before the yeare six hundred, graunted Indulgences, but also Pro∣testants, as Fryar Bale Act. Rom. Pontif. printed at Basil Anno 1558. Gregory (sayth he) did confirme the deuotion of people in visiting images, by granting them in∣dulgences. And agayne: He was the first Pope that did grant Indulgences vnto thē that should vpon certayne dayes visit Churches. And though we cannot directly proue that such generall Indulgences for all the faithfull, were vsed before Saint Gregory, yet it is not probable that holy Pope would vse it with∣out the example of his predecessors; yea had this practise been then nouell the same would haue been noted. But whensoeuer the vse of such In∣dulgences began, certayne it is, that Personall Indulgences graunted vnto particular persons, vpon particular examination of their cause, were euer in vse since the Apostles tyme, as doth appeare by the former testimony of S. Cyprian & Tertullian.

  Minister pag. 566. The holy Scripture teacheth expressely, that all spirituall re∣demption is immediatly wrought by the bloud of Christ, who purged sinne by himselfe, Hebr. 1.3. But our Aduersaryes restrayne this, and the like place, to the stayne and eternall guilt of sin, saying, that the guilt of temporall payne is redeemed by Christ only mediatly, by the satisfaction of Saynts. Which is agaynst the Apostle, Coloss. 2.12. affirming, that Christ blotted out the handwriting of decrees (contayned in the Law) that was agaynst vs, and that by himselfe; but the temporary punishment is contayned within the latitude of the law. Leuit. 26.14. Answere. You do not vnder∣stand the Doctrine of your Aduersaryes, or else wittingly misrelate the

  

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  same. For Catholikes distinguish the merit of Christs redemption, and the conditions by meanes of which, the same is applyed vnto particular per∣sons. All spirituall guifts of this life & of the future, all remissions of sinne eyther mortall or veniall, all releasement of punishment eyther eternall or temporall, is wrought by way of redemption immediatly, & only by the bloud & Passion of our Sauiour. But the condition which God requi∣reth, that the same be applyed vnto particular persons, is not only the suf∣fering of Christ, nor is the same kind of condition required in respect of euery grace. Some be giuen vpon condition of meere mercy, some not otherwise then according to mens works. The guift of iustifying grace is applyed vnto men by the vertue of Sacramtts through Gods only mercy, the sinner by fayth, pennance, and contrition disposing his soule for the reception thereof. But the grace and guift of eternall life, purchased by Christ his bloud, is not applyed vnto men through Gods only mercy, but by merit of Good workes, done by the power of grace; by workes I say, so good and gracious, as God may according to them giue eternall life, as a crowne, proceeding as a iust Iudge, as the Scripture teacheth 2. Tim. 4.8. and in a thousand other places.

  In the same manner, the remission of the stayne of mortall sinne & of the eternall guilt, purchased by the death of Christ, is applyed vnto par∣ticular persons by meere grace, by vertue of the Sacraments, and the sin∣ners humble preparation to receaue the same. But the releasement of Tē∣porall punishment reserued, is not giuen of meere mercy, but penitents being now Gods Children, after the gracious pardon of the sinne & eter∣nall guilt, must, to obtaine full remission, do fructus dignos poenitentiae, Matth. 3.8. Luc. 3.8. condigne workes of pennance, satisfactions, compensations iust, wor∣thy, condigne, equall vnto the quantity of the reserued sinne, or penalty, as hath been proued by the Fathers. Hence, as eternall Glory though it be an effect of Christs merits only, yet is it not giuē but vnto such works as God may as a iust Iudge reward therewith; so likewise, remissiō of Temporal payne though purchased immediatly by the merits of Christ only, yet is not ap∣plyed vnto the penitent Saynts, without satisfaction equall & condigne, eyther done by the penitent himselfe, or applyed vnto him out of the su∣perabundant satisfactions of others, by the vertue of Communion of Saynts.

  Minister pag. 567.

  Daniel a sanctifyed person & a Prophet, able to communicate his satisfactions, praying for the remission of the eternall and temporall guilt of sin, presents not his owne satisfactions to God, nor yet the super abundant merits and satisfactions of any Patriarkes,

  

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  but resteth wholly vpon the free mercy of God, and the future satisfa∣factions of the Messias to come, Daniel. 9.7.

  Answere. First, your argu∣ment, Daniel in this prayer did not offer vnto God the superabundant sa∣tisfactions of Saynts, Ergo they may not be offered, is idle. For though there be superabundant satisfactions of Saynts, yet it is not necessary that in euery prayer we obsecrate God by them. Secondly, you cannot proue that Daniel did not offer superabundant Saintly satisfactions. If you say the Scripture doth not mention any such oblation, and therfore he made no such oblation, your argumēt is reproued by your own assertion. Your selfe say that Daniel did obsecrate God, not only by his mercies, but also by the future satisfaction of the Messias to come, and yet these future satisfactions be not mentioned by the Scripture as any part of his prayer, but only Gods mercyes, not for our owne righteousnes, but for thy great mercyes. Why then may not we say, Daniel alleadged the superabundant satisfactions of Saynts, though the Scripture make not mention that he did? Thirdly, no doubt Daniell was of the same Religion that the three Children his compa∣nions were, who praying for the remission of their sinnes, and of their whole people, offered vnto God the merits of the Patriarkes, saying; For A∣braham thy beloued, for Isaac thy seruant, for Israel thine holy One. (Daniel 3.35.)

  The Minister pag 567. lin. 23. being angry at the Iesuit that he doth so sleight the Protestant arguments in this poynt, sayth: If the Iesuit be so ri∣gide as to admit no argument on our part which may receaue any colourable answer, I intreate him to deliuer so much as one probable Argument (I will not require a De∣monstration) that the Roman Bishops haue power ouer the soules of Purgatory. Ans∣wer. When you shal find in the Iesuits writings that the Pope hath power ouer the soules of Purgatory, or can by way of authority dispose of thē, I wil promise you that he shal bring ten thousand demōstrations in proofe thereof. The meane while the world may see your vanity & desire to de∣lude them. You know that the Iesuit can bring euident proofes, for euery point of his Religion, and therfore you charge him to prooue, what is no part of his fayth, & to bring probable arguments for that doctrine which he doth not hold as probable, to wit, that the Pope can by way of power and authority deliuer soules out of Purgatory.

  The Pope by the power of his Keyes, may grant pardon vnto the li∣uing, out of the treasury of Christ his satisfaction, and the satisfactions of the liuing may be applyed to releeue the dead, as the Fathers most cleerly and vniformely teach. But the Keyes of Peter, can only bind and loose v∣pon earth, and absolue from sinne and penalty the liuing. Ministers when

  

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  they dispute with Catholikes, be like vnto a man that sitteth on thornes, so pricked and vrged with the euidencyes of the present argumēts, as they would fayne be remoouing to some other Controuersy they care not to what. Thus you, in this place, are so galled to see your vanity displayed by the Iesuit, as you wish your selfe euen in Purgatory to be rid of the Ie∣suits vrging. (pag. 563. lin. 23.) I dare say had his Maiesty proposed the question, Whether some soules be purged by Temporall payne after this life, their state being releeuable by the suffrages of the liuing; the Iesuit would haue so scorched your Infidelity with the cleere testimonyes of Scriptures and Fathers, as you would haue runne as fast from Purgatory, as you now would fayne be in it. Whether the Pope haue authority in Purgatory or no, you need not greatly care, being sure, belieuing as you do, neuer to come thither, nor after death, within the precincts of Peters Dominion, who beares the keyes of the Kingdome of heauen. No doubt you are to fall into a lower place, except you repent of that heauy sinne so cleerly discouered in this your Reply, to impugne known truths, & to falsify our Authors of purpose, to make the doctrine of the Church seeme odious. Of which damnable and hardly remissible crime, I beseech sweet Iesus of his infinit mercy to giue you grace to be purged in this present life, that so there may be some hope you may be saued, at the least by Pur∣gatory in the next.
• (*) 1.29

  The Ministers rayling Arguments, against the former doctrine, censu∣red.