A defence of the Apologie of the Churche of Englande conteininge an answeare to a certaine booke lately set foorthe by M. Hardinge, and entituled, A confutation of &c. By Iohn Iewel Bishop of Sarisburie.

The Apologie, Cap. 7. Diuision. 1.

We canne also goe further with you in like sorte. What one, a¦mongest the whole numbre of the olde Bishoppes and Fathers, euer taught you either to saie Priuate Masse, whiles the people stared on, or to lifte vp the Sacramente ouer your heade, in which pointes consisteth nowe al your Religion: Or els to mangle Christes Sa∣cramentes, and to bereue the people of the one parte, contrarie to Christes Institution, and plaine expresse woordes? But that wee maie once come to an ende: What one is there of al the Fathers, whiche hath taught you to distribute Christes Bloude, and the Ho∣ly Martyrs Merites, and to selle openly your Pardons, and al the roomes and lodginges of Purgatorie, as a gaineful kinde of mar∣chandise?

M. Hardinge.

Your obiections of Priuate Masse, of liftinge vp the blessed Sacramente, of ministringe the Com∣munion vnder one Kinde, be as common with you, as Life be with Beggars, and lies with Heretikes. For in deede your questiōs be but beggarly and hereticall. Touching the same. I haue saide‡ 1.1 so muche in roy answeare to M Iuell your nearest frende his Chalenge▪ as here to rehearse it againe,* 1.2 it is needelesse. You maie seeke it there. The Doctrine of pardons I iudge verily you vnderstande not. Here is no oportunitie to discusse it. The full treatise of the same requiringe a longe processe, maie wel to an other time be differred.* 1.3 Of Purgatorie I haue saide some deale here before. These be the matters, wherein you and your ignorant felow ministers gladly shewe your vile railinge, and scof∣finge eloquence. Yet concerninge the doctrine of pardons* 1.4 least I saie nothinge, this much I haue thought good to saie here.

In the Sacramente as wel of Baptisme, as of penaunce, al the bandes of sinne are loosed, and the whole euerlastinge paine due to sinne is forgeuen. At Baptisme no temporall paine is enioyned to vs, because Christe moste freely bestoweth the benefite of his death vpon vs at that our firste entrie in∣to the Churche.‡ 1.5 But if afterwarde we abuse his mercie, returninge againe to filthy sinne, Christe would our seconde, thirde, and al other reconciliations from thence foorth, to be with due sa∣tisfaction, not of his dreadful angre, (whiche onely his bloude, and the Sacrament of penaunce, by due contrition and confession in deede or in vowe receiued, is able to remoue) but with satisfactiō of such temporal paine, as his mercifull iustice required bothe of all others from the beginninge, and* 1.6 name∣ly of Kinge Dauid:* 1.7 To whome confessinge his faulte Nathan saide, Our Lorde hath put a way thy Sinne, thou shalte not die. Beholde the forgeuenesse of the mortal sinne, and of the euerlastinge paine due to the same. But yet so is it forgeuen, that withal it is transferred into a temporal satisfaction. VVhat was that? It foloweth in the storie, that bicause Dauid through his aduoutrie and murther had caused the ennemies of God to blaspheme his holy name, the childe borne of the wife of Vrias should surely die. And so it came to passe. If the death of a Sonne be so greuous a punishment to a good Father, that King Dauid was content to praie, to faste, to lie on the groūde, afflicting him selfe seuen daies, onely to trie whether he might as it were by exchaunge bie out the death of his Sonne, and yet so could not obteine his desire: we may be most certaine, that the very best frendes of God, sinning after Baptisme (or circuncision, whiche in the olde lawe stode in place thereof) muste by ordinary course sarisfie with some temporall affliction that iuste iudgement of our merciful Make and Redeemer, if farther grace be not founde by some other waie. This satisfaction hath benne therefore iustly called the thirde and last parte of penaunce. VVhiche if it be not fulfilled in this life, vndoubtedly it shal be straightly exacted in the worlde to come in the fire of Purgatorie. For that sinnes maye be in an other worlde forgeuen to those who die not in the deadly bondes of them,‡ 1.8 our Sauiour hath geuen

vs to vnderstande,* 1.9 sayinge, That the sinne against the Holy Ghost shal not be forgeuen, neither in this worlde nor in the worlde to come, whereof it appeareth that somme other Sinnes may be forgeuen in the worlde to come.

VVell, this satisfaction may notwithstanding be fulfilled more then one waie. For a man beinge once by the Sacrament of penaūce iustly reconciled to the mystical Body of Christe, which is his Church, wherein (as the Prophete saithe) a faithfull man is made partaker of al that feare God and keepe his commaundementes:* 1.10 we haue in that bande of peace suche an vnitie of Spiriie communicated to vs al, that the defect of one may be in spirituall causes* 1.11 supplied out of the plenty of all others his felowe membres,* 1.12 accordinge as the Apostle saithe,‡ 1.13 Beare ye one an others burdens. And because the Head (whiche is Christe) is the chiefe membre of all, and farre more then all the rest, such influence is from him deriued throughout his mysticall Body, that euen his death may as well inwardely by charitie, as outwardly by another waie also be applied to vs for the pardoninge of that temporal satisfactiō, which after the Sacrament of penaunce is lefte vnforgeuen. And that is by such authoritie, as Christ gaue to Peter, saying:* 1.14 To thee I will geue the Keies of the Kingedome of Heauen, and what so euer thou bindest in Earth, it shal be bounde also in Heauen, and what so euer thou* 1.15 loosest in Earth, it shall be loosed also in Heauen. Lo, what so euer Peter looseth in earth, it shall be loosed in the sight of God. If therefore the Pope, who succedeth Peter, do by iuste cause loose not onely the mortall Sinne by the sacrament of penaunce, but also the bande of Temporall paine, whiche remaineth yet due to to the Sinne: it is vndoubted, that suche paine is loosed in the sighte of God. The cause of loosinge must be, not onely the will of the Pope (who is put in Authoritie to builde, and not to destroy: to di∣spense, and not to lauishe) but a reasonable change or recompence substituted in that behalfe, suche as apperteineth to the Honour of God; or to the profite of soules: As mainteininge warr and fightinge against infidels for the defence of Christendome, recouery of the Sepulchre of Christe, succouringe wi∣dowes, Orphanes, or other poore persons, the buildinge or mainteininge of Holy places, the visitinge of Prisons and Martyrs toumbes, or any like Deuout and Charitable deedes. VVhiche whiles the faithfull Christian dothe obediently performe (although otherwise the thinge enioyned be not great) he may ob∣teine remission also of that temporall satisfaction, whiche was left in penaunce vnremitted. This kinde of Pardon S. Paule gaue to that notorious sinner,* 1.16 who at Corinth had his Fathers wife, and was for that faulte separated from the Churche of God, to be afflicted temporally in his fleashe. But when the Corinthians had informed S. Paule of his earnest and true repentance, and had shewed their owne fauour and good willes towarde him:* 1.17 the Apostle answeareth, VVhome yee forgeue ought, I also (forgeue) for I also in that I haue forgeuen, if I haue forgeuen ought, for your sakes in the person of Christe, I haue forgeuen it. VVell, we are assured the Apostle speaketh of forgeuinge such afflictions, as the partie was in, by reason he was deliuered out of the defence of holy Church, to that state, where the Deuill,* 1.18 as S. Chrysostome vpon that place noteth, Pro solutione Peccatorum, for payment of his Sinnes, might vexe him: and wherein suche persons beinge put to their penaunce, vsed to remaine for a certaine space of moneths or yeeres, vntill their penaunce were done and expired. Now the recon∣cilinge of the man not yet hauing done due satisfaction before his ordinary time, is a pardon. VVhich the Apostle saithe, he dothe geue in the person of Christe, as hauinge auctoritie of him to doo it: and for the Corinthians sakes, as who were able by their Holy Praiers and common sorowe (whereof the A∣postle speaketh) to make recompence for that whiche lacked on the behalfe of his owne satisfaction. If this muche doo not satisfie any man,* 1.19 desiringe to be fully resolued herein, let him resorte to the Latine woorkes of the Holy and learned Bishop of Rochester.

The B. of Sarisburie.

These obiections, ye saie in your pleasante homely comparison, are as common with vs, as Life vvith Beggars. And yet to my remembrance, neither you•• Pri∣uate Masse, nor your Halfe Communion was euer touched in this whole Apolo∣gie, more then once, before this place: the Liftinge vp, or Shevvinge of the Sa∣cramente, not once at al. ye shoulde haue weighed your aduantages better, M. Hardinge, before ye thus bestowed your lothesome quarrels.

But thought you in déede,* 1.20 M. Hardinge, I wil not saie, as you saie, that with so Lovvsy, and Beggerly, but that with so poore, and simple stuffe ye shoulde be hable to mocke the worde? Many fonde tales bothe you, and your felowes haue sent vs ouer: but a fonder tale, then this tale is, of your Pardonnes, and Purgato∣ries, ye haue sente vs none. I muste saie to you, as S. Augustine sommetime saide to Iulianus the Pelagian Heretique:* 1.21 Necessitate compellitur Talibus pannis in∣dui dui tam magna etiam Vestra superbia: Your Pride, be it neuer so greate, euen for very poore neede and beggerie, is faine to couer it selfe with sutche soary clowtes.

I beseche you, consider, howe aduisedly, and reuerently ye vse Goddes Holy VVoorde.* 1.22 Thus you saie, Nathan saide vnto Dauid, Our Lorde hath put awaie thy sinne: thou shalt not die: Christe saithe, The Sinne againste the Holy Ghoste shal not be foregeuen, neither in this Worlde, nor in the Worlde to comme: Or, as S. Marke saithe, Non habe•• remissionem in Aeternum:* 1.23 Sed reus erit Aeterni delicti: He hath not remission for Euer: but shalbe guilty of Euerlastinge Sinne. S. Paule saithe, Beare ye one an o∣thers burthen. Christe saithe to Peter, To thee wil I geeue the Keies of the Kingedome of Heauen, &c. S. Paule said of him, y^e had liued in shameful inceste with his Fathers wife,* 1.24 Let sutche a one be geuen ouer to Satan. These be your Scriptures: hereof ye ful discretely, and learnedly Conclude thus: Ergo, The Pope hath a vvarrante suffi∣ciente to graunte his Pardonnes, and that, as vvel to the deade, as to the quicke.

O M. Hardinge, God is not to be mocked: feare his iudgementes: Abuse not his Name, or Woord in vaine. Ful wel you know, that neither Dauid, nor Nathan, nor Christ, nor Paule were Pardōmoungers. What should I further saie to him, that with so greate a countenance, and so mutche a doo, can saie nothinge? Let S. Augustine briefely answeare al these vanities. Thus he saithe, Hoc quid est aliud, nisi diligēter pro humana suspicione contendere,* 1.25 & Scripturas Sanctas negligenter atten∣dere? What thing els is this, but stoutely to striue for mannes fansie: and negligently to consider Goddes Holy VVoorde?

The Prophete Dauid, vpon whom ye woulde séeme to grounde these folies, answeareth you thus, Narrauerunt mihi iniqui fabulationes: Sed non vt lex tua Domi∣ne: The wicked haue tolde mee many foolishe tales:* 1.26 But, O Lorde, nothinge as thy Lawe. S. Augustine, & if he were nowe aliue, he woulde saie of you, as he saide of other your Predecessours, O Vanitas, vendens Vanitatem, Vanitatem audituris, Va∣nis, & Credituris:* 1.27 O Vanitie, sellinge Vanitie, to them that wil heare Vanitie: and Vaine are they, that wil beleue it.

Leo saithe, In hanc insipientiam cadunt, qui cùm ad cognoscendam Veritatem aliquo impediuntur obscuro,* 1.28 non ad Propheticas voces, non ad Apostolicas Literas, nec ad Euangelicas Authoritates, sed ad semetipsos recurrunt: Into this folie they fal, that, when they be hindered by some darkenesse from the knowledge of the Truthe, goe not to the Voices of the Prophetes, nor to the Writinges of the Apostles, nor to the Authorities of the Gospelles: but onely haue recourse vnto them selues.

Now, somewhat to saie particularely of the mater, touching your pardonnes, your owne Doctoure Syluester Prieriâs, Maister of the Popes Palaice, writeth thus: Indulgentiae Authoritate Scripturae non innotuere nobis: Sed Authori∣rate Ecclesiae Romanae,* 1.29 Romanorum{que} pontificum, quae maior est: Pardonnes are not knowen vnto vs by the Authoritie of the Scriptures: but by the Authoritie of the Churche of ••ome, and of the Popes, whiche is greater, then the Authoritie of the Scriptures.

Therefore, M. Hardinge, by this Doctours iudgemente, it was greate folie to allege so many Scriptures for proufe of your Pardonnes. For here yée are taught in good sadnesse, that your Pardonnes can neuer be proued by any Scriptures. It had benne mutche better for you, to haue alleged onely the Popes Authoritie.

For that,* 1.30 as your Syluester teacheth you, far passeth al the Authoritie of the Scri∣ptures.

Roffensis saithe,* 1.31 Ego respondeo, non satis certo constare, à quo primùm Indul∣gentiae tradi coeperint. Apud Priscos vel nulla, vel certè quàm rarissima fiebat mentio de Purgatorio. Quàm diu autem nulla esset cura de Purgatorio, nemo quaesiuit Indul∣gentias. Nam ex illo pendet omnis Indulgentiarum aestimatio. Si tollas Purgatoriū, quorsum Indulgentijs opus erit? Coeperunt Indulgentiae, postquàm ad Purgatorij Cruciatus aliquandiu trepidatum est. Thus I answeare: It cannot wel appeare, from whom Pardonnes first beganne. Emonge the Olde Doctours, and Fathers of the Churche, there was either no talke at al, or very litle talke of Purgatorie. But as longe as Purgatorie was not cared for, there was no man that sought for Pardonnes. For the whole price of Pardonnes hangeth of Purgatorie. Take awaie Purgatorie, and what shal we neede of Pardonnes? Pardonnes beganne, when folke were alitle fraide with the paines of Purgatorie.

Iohannes Maior saithe,* 1.32 De Indulgentijs pauca dici possunt per certitudinem, quia Scriptura de illis expressè non loquitur. Nam quod ditur Petro, Tibi dabo Cla∣ues, &c. certum est, quò'd opor••er intelligere illam Authoritatem cum sale. Fatuae ergo & superstitiosae sunt quaedam Indulgentiae viginti millium anno∣rum: of Pardonnes little maie be saide of certainetie: for the Scripture expressely saith nothinge of them. Touchinge that Christe saith vnto Peter, Vnto thee wil I geeue the Keies &c. we muste vnderstande this Authoritie with a corne of Salte (otherwise it maie be vn∣sauery). Therefore certaine of the Popes Pardonnes, that promise tvventie thou∣sande yeeres, are foolishe, and superstitious.

Your Schole Doctoures them selues were woonte sommetime to saie,* 1.33 Inuentio indulgentiarum est pia fraus, & dolus non malus, quò populus officioso erro∣re trahatur ad pietatem: The Diuisinge of Pardonnes is a Godly guile, and a hurtelesse deceite: to the intente, that by a deuoute kinde of E••oure the people maie be drawen to God∣linesse.

Alphonsus de Castro saithe,* 1.34 Nulla res est, quam minùs apertè Sacrae Literae prodiderint: & de qua minus vetusti Scriptores dixerint. Non est mentio vlla de Indulgentijs: There is nothing that the Scriptures haue lesse opened, or whereof the Olde Learned Fathers haue lesse written, then Pardonnes. Of Pardonnes (in y^e Scriptures and Doctoures) there is no mention.

Of the shamelesse Marchandise, and sales hereof, many Godly menne haue complained.* 1.35 Ye haue turned godlinesse into gaine: and, as S. Peter saithe, Through couetousnesse, by fained speache, yee haue made Martes, and Markettes of the people. One of your owne frendes saithe thus,* 1.36 In multis Breuibus continentur tot Indulgentiae, vt boni Viri mirentur, vnquàm de Conscientia Papae, vel alicuius boni viri potuisse illa procedere: In many of theire Bookes there are conteined so many daies, and yeeres of Pardonne, that good menne marueile, that thei coulde euer comme out, by the Consente either of the Pope, or of any other god man.

To conclude,* 1.37 wée wil saie with S. Augustine, Fratres, Iesum Christum Iustum habemus Aduocatum apud Patrem. Ipse est propitiatio pro Peccatis nostris: Hoc qui te∣nuit, Haeresim non fecit: Hoc qui tenuit, Schisma non fecit. Vnde enim facta sunt Schismata? Cùm dicunt homines, Nos iusti sumus: Nos Sanctificamus immun∣dos: Nos iustificamus impios: Nos petimus: nos impetramus: My Brethera, wee haue Iesus Christe the Righteous our Aduocate with the Father. He is the Propitiation, or Par∣donne for our sinnes. He that helde this, neuer made Heresie: He that helde this, neuer made Schisme. For whereof doo Schismes comme? Hereof they comme: when menne saie, (as now the Pope saithe,) Wee are righteous: Wee doo make Holy the vnholy: VVee doo iustifie the wicked: VVee doo Praie: we doo obteine.

Notes

• ‡ 1.1

  Note, that M. Hardinge, in his saide three Ar∣ticles of An∣svveare to M. Ievvel, hath pu∣blisshed three∣scoare and nico•• greate Vn∣truthes.
• * 1.2

  Article. 1. 7. 2.
• * 1.3

  Fol. 117.
• * 1.4

  And al the same is lesse then nothinge.
• ‡ 1.5

  A Doctrine ful of sondrie blasphemies.
• * 1.6

  Kinge Dauid alleged for proufe of Par∣donnes.
• * 1.7

  ••▪ Reg. 12.
• ‡ 1.8

  Vntruthe a∣uouched vpon Christe. See the Ansvveare.
• * 1.9

  Matth. 22.
• * 1.10

  Psal. 118.
• * 1.11

  A folie pas∣singe al other folies.
• * 1.12

  Galat. 6.
• ‡ 1.13

  A texte ful vvisely applied to prooue Par∣donnes.
• * 1.14

  Matth. 16.
• * 1.15

  O Fonde man, Christe saithe, VVhat so euer thou loosest in Earthe, and not in Purgatorie.
• * 1.16

  1. Cor. 5.
• * 1.17

  2. Cor. 2.
• * 1.18

  In. 1. Cor. 5. Hom. 15.
• * 1.19

  And thus M. Hardinge a∣vvaked out of his dreame.
• * 1.20

  The Popes Pardōnes.
• * 1.21

  Augustin contra Iulianum, Lib. 5. Cap. 1.
• * 1.22

  2. Regum. 12. Matth. 12.
• * 1.23

  Marci. 3. Galat. 6. Matth. 16.
• * 1.24

  1. Corinth. 5.
• * 1.25

  Augu. de Ciuit. Lib. 13. Cap. 24.
• * 1.26

  Psal. 118.
• * 1.27

  August. in Li. 50. Homili. Hom. 36▪
• * 1.28

  Leo ad Flauia∣num, Epist. 10
• * 1.29

  Syluester Prieri∣as contra Luthe.
• * 1.30

  The Popes Pardōnes.
• * 1.31

  Roffensis contra Lutcherum. Polydor. De In∣uentorib. Lib. 8. Cap. 1.
• * 1.32

  Iohan. Maior, in 4. Sent. Disi. 20. quaest. 2.
• * 1.33

  Veselus.
• * 1.34

  Alphons. de Ca∣stro. Li. 8. Indul∣gentiae.
• * 1.35

  1. Timoth. 6. 2. Petri. 2.
• * 1.36

  Opus Tripart. coniunctum cum Concil. Lateran. Lib. 3. Cap. 8.
• * 1.37

  August. In Epist. Iohan. Tracta. 1.