[A treatise against the Defense of the censure, giuen upon the bookes of W.Charke and Meredith Hanmer, by an unknowne popish traytor in maintenance of the seditious challenge of Edmond Campion ... Hereunto are adjoyned two treatises, written by D.Fulke ... ]

That the Church of God meaneth not to make all men partakers of the pardons which would seeme to be re∣l eued thereby, but such onelie, as be of sit disposition therefore, and how they ought to be qualified, that must be partakers thereof.

THE 10. CHAP.

ALLEN.

IT is here necessarie therefore that we should aduertise al men, that the Popes and Bishoppes of holie Church, though they haue not onelie by Christes expresse worde, but al∣so by the warrant of the Apostles, and practize of their prede∣cessours, authoritie to binde and loose, yet cuerse of their Par∣dons or releasing of penance, not alwaies to be beneficiali to e∣uerie one that shall claime benefit thereby, either in the world present, or the next. For the holy sacraments themselues doe not at all times attaine to that effect in man, for which they were instituted by Christ, through the vnworthines of the par∣tie that should receiue them. Therefore to make the Pardons beneficiall, at there must be good consideration and respect in the giuer, so the receiuer must, by especiall loue, zeale, and deuotion, be made fit and apt to be par taker of so singular a treasure.

The giuer of the Pardons, because he is man, may haue sinester respect to the parties person, whome he seeketh to plea∣sure, either for kindred, for frindship, for feare, for ritches, for honour, and such like: and they which required them, maie for slouthfullnes, because they lost not doe penance for their sinnes, or for delicatenesse whiles they refuse to absteine from thinges that be pleasaunt, for recompence of their pleasures past: in these and such other cases, some Popes may give by the abuse of their keies & authoritie, or by error, proceeding on false sug∣gestion, 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 himselfe, who cannot be deluded, nor by sinester affection caried from iust iudgement, will not here confirme the sentence of his seruant, who was in this matter either himselfe to blame, without cause to bestowe so pretious a pearle of Gods mercie, or

else the partie vnfit, that required to be partaker of that grace, whereof, afore God he is prooued vnworthie. Though the pre∣heminence be neuer so great, yet as 〈◊〉〈◊〉 the keie of order may erre through the fault of one partie in remitting sinnes in the sacrament, as the keic of iurisdiction may erre, in pardoning the inioyned penance out of the sac 〈◊〉〈◊〉. Therefore it is not good for 〈◊〉〈◊〉 man to leaue his 〈◊〉〈◊〉 〈◊〉〈◊〉 vndore, or to omie such necessarie workes of 〈◊〉〈◊〉 〈◊〉〈◊〉, at whereby he shalrather be unworthie to be partaker of a 〈◊〉〈◊〉.

FVLKE.

If the poopish Church haue another meaning, then the Pope, the heade in meaning is deuided from the body. The Popes meaning is 〈◊〉〈◊〉 by his wordes, which he vseth in his Pardons. If the Pope also haue a contrary meaning to his words, what is he then but an impupent dissembler, which 〈◊〉〈◊〉 great thinges, and deceiueth them that pay for them, which suppose, that their ware is as good as it seemeth to be? But by your determination, the matter is altogether mista∣ken. Your first reason to prooue that pardons are not alwayes beneficiall to the receiuers, is, that the sacra∣mentes haue not alwaies their effect, thorough the vnworthines of the receiuers. But if the receiuer be disposed accor∣ding to the conditions expressed in the pardon, he is capable of it by the iudgement of the canonists. Your second reason, is the sinister respect, or error that may be in the giuer. But it is not right, that the receiuer being a capable person, especiallie hauing paied for his ware, should leese his benefit thorough the default of the gi∣uer, if he be such a one as hath autority to giue. That slouthfulnes or delicatnes should exclude a man from the bene∣fit of his pardon, that is in state of grace, as they terme it, I suppose you are not able to prooue by any groundes of popery. The glosse vppon the Bull of Iubileie first graunted by Pope Boniface 8. saith, that the Pope de∣clared consistorially, that penances inioyned before, are also taken away by commutation of the satisfacto∣tic worke in this pardon prescribed, and that vowes al∣so,

except the vow of Ierusalem, are taken away by this paidon, not onely those vowes which were inioyned for commutation of penance, as for satisfaction of sins, but also those vowes that haue no such respect, as if a man being in daunger of the sea, or in siknes, doe vow to goe to S. Ieames. So that if a man wil performe such penance or vowes it is but a worke of supererogation. But if the Pope may so easily erre in occupying of his key of iurisdiction as here you pretende, no man can haue confidence in any pardon, or dispensation of the Pope, because he can not be assured, whether the keie did erre in that pardon or iurisdiction: likewise seeing the key of order may so easilie goe awrie, what trust may a poore Papist haue, that his sinnes be forgiuen him, that must hang vppon the hitting or missing of tow so vncertaine keyes?

ALLEN.

Christ our Lord pardoned Mary Magdelen of manie sinnes, and by all likelihood forgaue her all the paine due for her gree∣uaus offences, both eternall and temporall. Marie she was won∣derfully well framed and apt to receiue such a singular be∣nefit, for shee loued exceeding much, and therefore much was forgiuen her. She washed Christes feet with her teares, and with her heare of her head she wiped them againe. She honoured Christes bodie with ointment of price towardes his buriall, with other such expresse tokens of passing loue of our Lord, which did winne her a pardon of so manie sinnes. For of loue it is written, Charitas operit multitudinem peccato∣rum, Charitie couereth a number of faultes. And yet after all this large remission, if we beleeue histories of the Church, shee ceased not all her life to doe passing pen∣nance.

FVLKE.

It is certaine that Christ pardoned the sinne∣full woman, whereof Saint Luke speaketh, as well of all paine, as of all sinne. And shee was wonderfully wel framed to receiue his pardon by the grace of God, by which shee was endewed with faith, as he himselfe acknowledgeth, saying vnto her, thy faith hath saued

thee. And this her faith was not idle, but wrought tho∣rough loue, which shee acknowledged, ought to be the greater, as shee had receiued the greater mercie, & so gaue forth great tokens therof. But her loue was not cause of her pardon, or forgiuenes of her sinnes: but because manie sinnes were forgiuen her, therefore shee loued much, as shee had greater cause, for he to whome litle is forgiuen, ioueth litle, as it is manifest by the parable of the two debters. Neither doth charitie couer manie sins, by winning a pardon for them, but as S. Pe∣ter citeth the prouerbe, out of Salomon, whoe decla∣reth that it is the effect of loue to hide our neighbours faultes, where hatred contrariwise breedeth conten∣tion and exprobration of mens sinnes. Of penance done by Marie Magdelen no auncient authenticall florie doth testifie, and if it did, it were hard to prooue, that this sinnefull woman was Marie Mag∣delen.

ALLEN.

Indeed if we speake exactlie, a Pardon doth not so much remit to the penitent anie good worke, either freelie done, or charged vnto vs by others appointmrnt, as it doth release the bonde or debt of penance: that where before I was of necessitie bounde to satisfaction for penance of my sinnes, I maie now after the debt be remitted, paie my penance freely, that I maie not appeere vnworthie of other mens reliefe, whiles I refuse not to worke also my selfe as a poore member in the wholl mysticall bodie of Christ, in the knot whereof his mercie commeth vnto me. And if it then so fall out, that I by reason of sicknes or short life, can not fulfill my penance, I shall then departing hence, be free by the grace of Christ, graunted me in the Indulgence, and so be whollie free of such debt, as I els should haue supplied in purgatorie, in my soule. Let no man therefore, doe lesse penance for anie pardons sake, if his habilitie serue thereunto, which is neuer giuen to hinder the fruites of good workes and repentance. But where there is be∣fore God and our consciences iust cause, whie we can not ful∣fill such necessarie and requisite satisfaction, as is enioyned or

deserued, there we maie be in assured hope, that God will con∣firme the sentence of his seruants Otherwise, as Saint Cypri∣an saith, if anie man not thus qualified, seeke deceitfullie for a peace or pardon, he deceiueth himselfe and Gods priest to, who seeth the faces outwardlie of the penitents, but the hearts of them God onelie beholdeth, and accordieg to the behauiour of their mindes and meanings shall iudge them in the next worlde, and amende in their punishment the sentence of his priests.

FVLKE.

If you spake exactlie before, anie good worke that is inioyned as a penance, and satisfaction for sinne, is released by a pardon. And the Popes declaration, which I did latelie set downe, out of the glosse, affir∣meth no lesse vpon his pardon. But now to couer the shamefull abuse of the Popes pardons, you exte∣nuate the force and validity of them almoste as much, as els where you magnified them. Canonicall penance, which you saide, ought to be a rule of secret and shrift pe∣nance, bindeth no man longer then his life. For the Canons graunte a pardon of course at the houre of death, euen to them that were excommunicated: whereof it followeth, that if the Popes pardon release not penance in this life, it is good sor nothing. As for cases of necessitie, are dispensed with all by God him∣selfe, without the Popes or anie mortall mans par∣don. For no inioyned penance can be of greater band, then the rest of the sabbath, which yet for necessitie maie be broken, as our Sauiour sheweth, by the exam∣ple of Dauid, eating the shewe bread, which other∣wise, then in the case of necessitie, had beene sacri∣ledge for him to doe. Saint Cyprian speaketh of hy∣pocrites, which counterfaiting repentance, desired to be receiued into the Church, from which they were iustlie excluded, which if they deceiued the Church by fained repentance, yet shoulde not they escape the iudgement of God. He speaketh not of receiuing the Popes pardons, Iubeleies, dispensations, absolutions,

and such like baggage.

ALLEN.

God, Church, though shee be much inclined to mercie, yet shee crieth not with the flatterers and false preachers of the worlde, peace, where there is no peace And of our mother the Church it may well be verified, that Saint Augustine spake of God himselfe in the like case. Nemini dedit laxamentum peccandi (saith he) quamuis miserando deleat iam facta peccata, si non satisfactio congrua negligatur. She hath gi∣uen no man a frreedome to sinne, though by mercie she remit∣teth sinnes alreadie past, if competent satisfaction be not neg∣lected. So that a Pardon can not well be beneficiall to anie man that neglecteth penance, or without all cause omitteth his 〈◊〉〈◊〉 in fulfilling the same, though it be exceeding com∣modious and profitable to him that lacketh time and space to satisfie, where of good will and deuout intent he is readie there∣unto.

Therefore I would aduertise all such, as haue a Pardon or Indulgence vpon iust and true suggestion obteined, for re∣lease of their inioyned penance, or other deserued paine, and thereupon omitte to doe their said satisfaction, that they helpe the lack thereof otherwise, where their habilitie is the better. As if they can not through feebleres, or other notorious percei∣uing of harme thereby fast for satisfaction of their sinnes, then let them supplie that by more liberall almes, and charitable re∣liefe of such as be in necessitie. For that kinde of charitie Christ 〈◊〉〈◊〉 charge to the Pharisies for the purging of their sinnes, 〈◊〉〈◊〉 signifiesh the recompence of the residue of their paine, and necessarie clensing of the remnants of their faults and 〈◊〉〈◊〉 〈◊〉〈◊〉 the remission of the same. For almes will not purge dead∣lie sinne, and the verie iniquitie thereof, as Saint Augustine well noted in the place last out of him alledged. Of the paine temporall then Christ saide, giue almes, and all is cleere with you. But if you can not that waie for lack and insuffici∣encie, then be earnest in praier, and continuallie crie out in Pater noster, forgiue vs our debtes, dimitte nobis debitae nostra: and by the Orison not onelie veniall sinnes, but also the temporall debt that remaineth for deadlie crimes, aster

they be remitted and repented for, be forgiuen.

In this case also, it is verie good to helpe both by counsell & trauell to turne the wicked sinners from their euill waies, and to call Heretikes and Schismatikes home to Gods Church and Christes faith. For of that worke it is written, that it couereth a multitude of sinnes. Againe, to be daylie and deuoute at the blessed sacrifice of the Masse, there with zeale and loue to em∣brace with Marie Magdalene the holie bodie of our sauiour, and often to receiue the same with Zacheus into our house and temple of our bodie, in the holie sacrament: This moste excel∣lent acte of religion doth wonderfullie diminish the deserued paine for sinne, and make vs fitte to receiue fruitfullie, the Pardons giuen by the Magistrates spirituall in the person of Christ. Or if this, in these dismall daies, may not be had, yet learne at the least, as well to lameut the lack of it, as to be sorowfull and conirite for thy sinnes: for earnest vnfained teares proceeding of loue and deuotion haue purchased many one a pardon. Peter wept bitterlie, and loued hartelie, and therefore he was restored to grace and mercie, and after Christ had punished, as in way of penance, his three denials, with a triple demaund of his loue, as though he had doubted of his heart towards him, as Saint Hilarie, Saint Cyrill, and other doe inscrpret it, he not onelie gaue him a pardon of all that was past, but made him his substitute in earth and chiefe pastour of all his flock.

FVLKE.

If a pardon can not take awaie penance, then you recant that you defended before so egerlie. If the debt of penance maie be taken awaie by the Popes pardon, as you tolde vs oft before, he can not iustlie be saide to neglect penance, which doth not performe it, because that is pardoned, which he was content to haue performed, if he had not bene pardoned. If he be charged for omitting his dutie that performeth not his pardoned penance; then were he as good to haue no pardon at all. If a pardon serue onelie for them that lack time, and space to satisfie, then no man can haue benefite of a pardon in this life. Beside

the pardons are false, that promise to all men, that goe on such voyage, or pilgrimage, or saie such a praier, or praie on such beades, or giue to such a buil∣ding or hospitall, full remission à poena & culpa, or so manie yeares or lents of pardon de penitentiis iniunctis & iniungendis, of penance inioyned, or to be inioyned. Beware therefore left while you vrge so earnesthe the necessitie of penance to be performed, you fight a∣gainst Popes pardons, which you tooke vpon you to maintaine. And whereas you take vpon you by your aduertisement, as it were to inioyne or commute pe∣nance, where the Pope hath pardoned the sinne, you doe in effect make frust rate the Popes pardon: as the glosse vpon the bull of Pope Boneface 8. doth shewe, where he saith. That the Pope declared consistorialiter, that his penitentiarie ought to inioyne nothing more, then is inioyned in his pardon: for ets (as he saide) the pardons should be made frustrate. And whereas you presume to prescribe, the change of one penance into another, the Pope doth that alwaies in his pardon, or els it is not of force, as the same glosse teacheth, that there must 4. thinges 〈◊〉〈◊〉 as principall, to make a pardon effectu∣all. Authoritie in the graunter, capacitie in the receiuer, godlines in the end, & profitablenes in the worke. Now this worke into which the Pope chaungeth all penancere∣mitted, though it be neuer so small, yet being profita∣ble to the honour of God, or the exaltation of faith, is sufficient without anie other supplie, because in a par∣don (saith he) not the quantitie, but the kinde of the worke is considered, by reason that a pardon principallie respe∣cteth grace, and not merite, or els it should not be cal∣led a pardon. For which cause also they that dwelled at Rome, and visited the Churches in Rome, appoin∣ted by the Popes pardon, had as great Indulgence, as they that came with great cost and trauell out of the furthest partes of Scotland, or Ireland. If this that the glosse writeth be currant poperie, then doth your ad∣uertisement

differ from the iudgement of the Popish Charch, and of the Pope himselfe. But whereas you affirme, that Christ gaue the Pharistes in charge, to purge their sinnes by almes, and that almespurgeth ventall sinnes, you speake more then the text alloweth. For Christ teacheth not the Pharisies to purge anie sinnes with almes, but after he hath rebuked their hypoctisie, that were carefull to make cleane the outside of the cuppe or platter, when the inward parte of their heart was full of rauine and wickednes, he prescribeth them the contrarie practise, to purge the inward man by re∣pentance, and to testifie the same by almes, which is contrarie to rapine, & spoyling, and then all the crea∣tures of God should be cleane vnto them, although they vsed no such superstitious washing with water. And if it be as you saie, that not onely veniall sinnes, but also the temporall debt that remaineth for deadly crimes, after they be remitted, be forgiuen, by saying the Pater noster: who is so foolish to paie anie monie for a pardon, or what meaneth the Pope to make such a bragge of his pardons, which can remiit no more, then euerie man maie obteine at home, by saying his Pater noster? As for hearing of Masse, & taking their rightes, if it be no more worth, but to make men fit to receiue fruitfullie the Popes pardon, they be litle worth, sceing the par∣don it selfe, as in all this chapter you labour to prooue, is but of small profite, and the Pater nosier saying, is as good as anie pardon. Finallie where Saint Hilarie, & Saint Cyrill saie, that Christ caused Peter to wipe away the blot of his treble denying, with a treble confession: neither of them both saie, that Christ made him his substitute on earth, & chiefe pastor of all his flock, otherwise then he made euerie one of the other Apostles.

ALLEN.

If it stand thus therfore with the partie penitent, then the Popes pardon shall vndoubtedly be beneficiall vnto him, & otherwise either not at all, or els nothing so much as they seeme so sound. For although it be an old saying, quod indulgentie

tantum valent, quantum sonant, that Indulgencies be of as great force and valour, as the forme of their wordes do import, yet that is not otherwise to be vnderstoode, then there, where there maie seeme iust cause of graunt to the giuers, and not e∣uill disposition in the receiuers. For as Adrianus that once was Pope himselfe reasoneth: If the magistrates of the Church may not without iust cause giue dispensation cōcerning vowes, othes, fastes, mariages, or such like, nor dispose the temporall treasures of the Church without reasonable cause; then may not surelie the Byshops be lauish of the treasure of Gods house, which is much more pretious, whereof there can be no man par∣taker, that is an vnprofitable member of the bodie.

FVLKE.

If the partie penitent be so qualified, as he need not the Popes pardon, then it shall vndoubtedlie be bene∣ficiall to him. But the Pope will not haue the power of his pardons to be so much extenuated, nor his libera∣litie restrained to so fewe persons, nor to so narrowe a case. And that olde saying, Indulgentiae tantum valent, quantum sonant: pardons be of as great valour, as the forme of the wordes doe import, shall be taken for a good princi∣ple in the Popes consistorie, when you with your new prouisoes, shall be taken for a curious and a daunge∣rous Papist. The glosse vpon the first pardon of Iube∣lie, graunted by Pope Boneface the 8. determineth idoneitie, or capacitie in the receiuer, that he be a member of the Church, and purged from the fault. Oportet quòd capax indulgentiae sit purgatus à culpa, quòd sit in contritione: ille ergo est habilis indulgentiam recipere, qui est verè peni∣tens & confessus, It behooueth that he which is capable, or meet to receiue a pardon, be purged from fault, which is brought to passe in contrition: he therefore is able to receiue a pardon, which is truclie penitent and confessed. The like saith Augustinus de Ancona. Ex parte recipientis requiritur quòd habeat fidem in intellectu, quia non nist homini Christtano in∣dulgentia potest dari, qui firmiter credat Papam posse dare, & se posserecipere, & habeat charitatem in affectu vt sit verè contritus & confessus. Of the parte of him that receiueth ae

pardon, it is required that he haue faith in vnderstanding, be∣cause a pardon cannot be giuen, but to a Christian man, which steadfastlie beleeueth, that the Pope is able to giue, and he a∣ble to receiue, and that he haue charitie in affection, that he be truelie contrite and confessed. More then this, beside the fulfilling of the cause, for which the pardon was graunted, he doth not require. In so much that he al∣loweth, that a man maie receiue a pardon for his fa∣ther and mother, whether they be liuing or dead, if the Pope doe so applie his pardon, that he which will goe ouer the sea, or to S. Iames in his fathers, or mothers name, shall inioie it for them, and the receiuer doth performe as much for them. The iust cause of graunt in the giuers, is determined by the glosse aforesaid, to be the honour of God, and the exaltation of faith, by such profitable workes, as are expressed and required in the pardons, as pilgrimage, saying of such a praier, giuing to such a fraternitie, &c. in which not the quan∣titie, but the kinde of the worke is to be considered: so that for a verie small worke maruelous large pardon maie be graunted, if it please the Pope; to whome the dispensation of the treasure of the Church is princi∣pallie committed (for Bishops, which are able to giue, but fortie daies out of that treasure, are but pettie baylies) whome if you will accuse for lauishing the treasure, in graunting of ouer large pardons, you break the Canon lawe, which telleth you, that you must not call him to an account for his doings.

ALLEN.

Neuertheles the causes of giuing indulgencies may be more or lesse reasonable, according to the state and varietie of thinges, which to the wisdome of Gods Vicar in earth is best seene, whome Christ so ruleth in that case, that he maie be most beneficiall to his holie houshold: in so much, that it is not to be doubted, but in these daies and in this great contempt of de∣uout and religious exercises, the moouing onely of the people, to prayer, to holie peregrinations, to the obedience of the Church, may be a sufficient cause, why there should be to praiers

said vpon bookes, beads, or sanctified creatures, for such purpose annexed great remission. For looke what thinges be moste con∣demned of heretikes, those things must Christian men be indu∣ced to reuerence with moste singular zeale & religion. Neither can there be anie thing in the worlde so necessarie for vs chri∣stian men of these times, that be so voide of good workes, as by deuotion and entire zeale to ioyne with our elders, that in the holy communion of Sainctes, we may be partakers of their ver∣tuous deedes. And that is the verie ende of all the Popes Pardons, to make vs, in our lake of satisfaction for our sinnes, felowes and coparteners of the abundance that was in Christ first, and then by him in our holy brethren departed before vs.

FVLKE.

Throughout this chapter hitherto, you haue dispu∣ted against the power of the Pope, and the force of his pardons: now it is time for you, to coie him againe and to raise vp his pardons, which you haue pressed downe so lowe. Now the wisdome of Gods vicar is sufficient to iudge the causes of giuing indulgences, and Christ so ru∣leth him in that case, that he maie be moste beneficiall to his houshold, in so much that it is not to be doubted, but in these daies the Popes large pardons, for litle workes, may be of great force. Then belike your former discourse serueth not for these daies, that men muste fulfill their penance if they maie, notwithstanding anie pardon; that a par∣don doth not remit anie good worke inioyned in pe∣nance, that if a man lack power to fulfill this penance, he must supplie it with other workes counteruailable, or els the Popes pardons shall not be beneficiall to them at all, or nothing so much as they seeme to sound. But why saie you, that in these daies, Christ ruleth his Vicar in this case, that he maie be most beneficiall to his holie houshold? Hath not Christ as great care of his holy houshold the Church, in all times, and in all cases, as in these daies, and in this case? Yes verilie. But Christ hath not alwaies, and in all cases, ruled the Pope, as it might be moste beneficiall to his Church: for then

his key of iurisdiction should neuer haue erred, nor his life bene wicked, to the great hurte, and shame of his Church, that I speake not of his criors in doctrine, which you will not graunt, as you doe the other. Ther∣fore it followeth that the Pope is not Christes vicar in earth, appointed for the most benefite of his Church. Your principle, that thinges which heretikes doe hate, must be moste reuerenced, is false. For nothing is to be estee∣med more, then the nature of the thing requireth, whether it be loued or hated of heretikes. The Ana∣baptists hate the wearing of armour: it followeth not therefore that the wearing of armour should be coun∣ted a religious thing, or more reuerenced, then as a lawfull vsage, and sometimes necessarie among Chri∣stians. The verie end of the Popes pardons, is well known to be the maintenance of the Popes pride, and couetousnes: the pretended end is wicked, & blasphe∣mous, derogating from the sacrifice of Christs death, which is a full satisfaction, and purging of all our sins: the participation wherof is through faith wrought in our hearts, by the spirite of God: and not by the Popes application, or coupling of anie Saintes merites, with the onelie, and omnisufficient sacrifice of Christ.

ALLEN.

Vpon all which it is verie plaine, that euerie man can not beneficiallie receiue the fruite of a Pardon, this at least being requisite in euery man, that listeth to attaine benefite thereby, that he be in state of grace, aud in earnest intent to continue in the knot of Christ his Church, with loue and liking of the holie workes of his Christian brethren, and accomplishing at least, that small worke, which commonlie now is ioyned to the Pardon, for increase of Christian deuotion. The continuance of which deuotion, that more and more decaieth, maketh the Pardons to be more common at this daie & of late yeares, then they were in the primitiue Church, when moste men in the spring of Christian religion and feruour of faith, sought to sa∣tisfie exactlie the debt of the penance, or else, which was a common case then, recompensed it by Martyrdom? though S.

Gregorie the first of that name more then nine hundered yeare since, in the ordering of the slations at Rome, is knowne to haue giuen Pardons for yeares or daies, in like forme as now is vsed. And cleare it is, that the thing it selfe being found lamfull, & no Protestant aliue can euer be able to shewe me the first vser therof, much lesse that it was euer controlled by any man that e∣uer was counted Catholike, it may be measured according to the necessitie of the time, and so, as the Church may be most edified.

FVLK I.

The qualification that you now prescribe, differeth not a litle from that seueritie of your former exacting of penance, or at the least a counterpoise thereof, to make pardons beneficiall. That the decale of deuotion should make pardons more common in these latter times, there is no reason, but rather that pardons should cause de∣uotion to decaie. For the nature of men is, to be best affected to that, which is moste easilie obteined, and where there is hope of impunitie, to be lesse carefull in offending. But you would haue pardons seeme to be as olde as Gregorie the first, by authoritie of Pantale∣on, a Lutheran: who could not know what Gregorie did, but by relation of other stories: why doe you not therefore cite some auncient credible storie, that iusti∣fieth as much of Gregory? For Pantaleon doth not ad∣uouch what Gregorie did, but what the late popish writers ascribe vnto him. But though it be not auncient to graunt such pardons, yet you saie, it is cleare, that the thing itselfe is lawfull, although of this clearenes you haue as yet made no demonstration. You saie further, that no Protestant is able to shewe you the first vser thereof. If that were true, yet thereby pardons are neither prooued auncient, nor lawfull. But what if Gregorie were na∣med, (For I will not name Boneface the eight, seing you make challenge of Gregorie) whome can you shewe, that vsed to graunt such pardons, before him. Although in trueth you are not able to prooue that Gregorie graunted such pardons, oranie Pope after him, for 400. yeares. Your third assertion, that these

manner of pardons were neuer controlled by any man that euer was accounted Catholike, is a sophisticall caption, and pe∣tition of the principle. For manie are true Catholikes, that are not so accounted, and the Pope with his pa∣pists challenge to be accounted the onely Catholikes, which of all other are the greatest heretikes.

ALLEN.

And thankes be giuen to God, the effect of the loue of In∣dulgences, and the contrarie issue of the contempt thereof. doe well prooue the Churches good meaning therein. For if you view both parties well, you shall perceiue more profitable deuotion, more Christian charitie, more furtherance of com∣mon wealthes causes, in that side that feareth paines for their sinnes, with the Prophet Dauid, euen after they be re∣mitted, and therefore seeke for all meanes moste humblie by mans ministerie to receiue mercie: in one yeare you shall see in these deuoute persons more fruites of repentance, then in a wholl old mans life can be found in all the other side, that contemptuouslie disdaine or scornfullie deride the moste profitable vsage both of penance and pardons in Gods Church. Therefore in so great proofe of the benefite that proceedeth from this kinde of remissions (for so Alexander the third aboue foure hundereth yeares since termed Pardons vsed then to be giuen in dedication of Churches) and vpon moste assured groundes, that it well agreeth both with Gods worde, and pra∣ctise of the primitiue Church, and neuer condemned of anie, but of such as be themselues worthely condemned of other great heresies and errors, the Magisirates will shew mercie still in Christes behalfe, and all the holie Byshoppes succeeding law∣fullie the Apostles of Christ, will giue peace and benediction to such as humblie aske it at their handes, and if the parties be worthie, their peace by Christes promise shal rest vpon them: if they either contemne it, or be vnworthie of it, then no harme done, it will returne to the giuers againe.

FVLKE.

Although this argument of the effectes, especialie when they are assigned to a wrong cause, is no suffici∣ent proofe of the lawfullnes of a thing, where an e∣uent is taken instead of an effect, yet doe we vtterlie

denie this assumpt, that more profitable deuotion' more Christian charitie, more furtherance of common wealthes is in them that holde of pardōs, then in them that vpon true confidence of Christs satisfaction doe despise them. Let the experience of the six yeares of Kings Edwards reigne, and the fiue and twentie yeares of her Maiesties moste Godlie and prosperous royall gouernment, make triall, & decide the controuersie, in the erection of of hospitalls, prouiding for the poore, setting vp of schooles, and amplifying of the vniuer∣sites, relieuing of straungers, redeeming of captiues, & such other workes of Christian charitie, & fruites of re∣pentance: in which although it must be cōfessed to our shame, that we haue bene more slacke, then our holy profession requireth, yet will we giue ouer the aduan∣tage offered of one yeare, against fourescore and ten, which is an olde mans age, and ioyne issue vpon equall time, of Queene Maries reigne, or any other time of Poperie since pardons haue beene in price. Prouided, that the maintenance of superstition and Idolatrie, in which the worlde hath alwaies beene mad, be not ac∣counted a Christian worke, or fruite of repentance. Ad hereunto, that such workes as haue beene done by ours, proceeded of a free loue to God, and thankefull∣nes for his mercy, not of a seruile feare, or couetous de∣sire of reward, wherin mē shew the loue of themselues, more thē the loue of god. That Alexander the 3. who was somwhat aboue 400. yeares ago, calleth pardōs vsed to be giuen in dedicatiō of churches remissions, it prooueth no more the fulnes of thē, then that it is not lawful for the pope to tread vpon the Emperors necke, as the said Alexander did vpon the Emperor Frederike, before the gate of S. Marks church at Venice. But by the same rescript or de cretal epistle of Alexander the third, in which mention is made of remissions, it appeareth, that such pardons were then but new come vp, because the Archbishop of Canterburie could not resolue himselfe, neither by

his owne learning, nor by the clergie of all Englands iudgement, how farre they did extend, & therfore was faine to send to the Pope of Rome for the resolution. It is in the decretals of Gregory in the title by you na∣med, cap 4. inscribed, Arch: episcopo 〈◊〉〈◊〉 〈◊〉〈◊〉. Quòd au∣tem consisluisti, vtrum remissiones quae siunt in dedicationibus Ecclesiarum, aut conferentium ad 〈◊〉〈◊〉 〈◊〉〈◊〉, aliis prosint, quàm his qui remittentib. subsunt, hoc volumus tuam fraternitatem senere quòd cùm à non suo indice 〈◊〉〈◊〉 nullus raleat, vel absolui, remissiones predict as illis prodesse 〈◊〉〈◊〉 modo 〈◊〉〈◊〉, quib. vt prosint propris indices spiritualiter vel specialiter indulsirunt. To the Archbishop of Canterburie: Whereas thou didest aske me counsel, whether remissions which be graunted in the dedication of Churches, or to them that confer to the building of bridges, doe profit any other, then them which are vnder their iurisdiction that doe remit, this we will thy brotherhoode to holde: that where is none can be bound or ab∣solued, but of his owneiudge, we thinke that the foresaid re∣missions doe profit them onelie, to whome that they might profit, their owne iudges haue spirituallie or speciallie graunted. Also the glosse vpon this decretall, the author whereof liued after the Later an Councell, saith: that it was an olde complaint, and yet in his daies verie doubtfull, to what purpose these remissions or pardons were profi∣table: remissiones ad quid valeant, vetus est querela, adhuc ta∣men satis dubia: and rehearseth foure seuerall opinions concerning the validitie of them. Some saie they auaile onelie towarde God, but not toward the church. Secondlie, other saie that they auaile toward the Church, but not toward God. Thirdlie, other saie that as they are giuen, they auaile both toward God, and toward the Church. And the fourth saith that they auaile onclie to the remission of that penance, which is negligentlie omitted. To which the glosse addeth his opinson, agreeing fullie with none of them all, nor with the later Canonists. Among which opinions you haue patched vp your wauering sētence of the validity.

or inualidity of pardons in this Chapter. This diuersity of opinions among the Papists themselues argueth, that the doctrine of pardons was verie raw, and not halse digested in those daies. The agreeablenes there∣of with the worde of God, and the practize of the pri∣mitiue Church, when it shallbe shewed, we shal thinke better of them, in the meane time you must bring bet∣ter proofe out of the scriptures for them, then you doe for Popish Bishops blessing, out of the 10. of Saint Matthew, or ells we shall haue litle cause to esteeme them more then it

ALLEN.

Truelie, that holypeace which Christ gaue to his Apostles at his comming into them, at his departure from them, and ells as 〈◊〉〈◊〉 entreth vpon any holie action, signified nothing ells but an agreement and peace of mans soull with God, and did no doubt purge them from their dailie infirmities, which we call veniall sinnes, and the bonde of all paine, as it may be thought, due for the same, that in the presense of Gods maiestie sinne might cease, and the parties appeere cleane afore his face, that had nospot of sinne in himselfe at all, as by the saied peace yet giuen to the worthie receiuers by holie Bishopps mi∣nisterie, some like effect doth surelie ensue. I vse this terme of peace, when I speake of pardons, not because they are pre∣ciselie meant in the action of giuing peace, common to Christ & his Apostles, but because I see the olde fathers lightlie call that peace, which we now call pardoning: and perchance they did allude to that which Christ willed his Disciples to bestow on euerie householde for a kind of blessing. Which no doubt was some great benefite, and so great, that our Master signified vn∣to them, that many should be vnworthie of it, and that the fruite thereof, should redound to them-selues. Which caused both Bishops of olde (for Saint Augustine maketh mention ther∣of) to giue their blessings, and euerie man humblie to require the same on their knees, whereby surelie some spirituall grace was receiued, and remission either of veniall trespaces, or paine due vnto for̄mer sinnes, giuen. Let apish Camites here mocke and mow at their Mother, as they customablie doe, whiles the

obedient children, the discreete and deuout of Gods Church thinke it an high point of wisedome, onelie to consider the mar∣uelous direction of our fathers waies, in the doctrine of disci∣pline, and awe of Gods relgion.

FVLKE.

That peace which Christ gaue to his Apostles, was the quietnes of conscience reconciled to god, and dis∣charged of all sinnes, and the paine due to satisfie gods righteousnes for them, and the same peace did Christ send his Apostles to offer, preach, and wish to all them that would receiue it, which if they refused, became vnprofitable to them. But the Popish Bishops bles∣sing, which consisteth in shaking his fingers, and mur∣mering some wordes, perhapps not vnderstood of the people, whome they neuer teach, what the peace of conscience meaneth, is no better then a vilde mockery of the peace that Christ gaue, and willed his Apostles to offer where they became. Whereas you alledge Saint Augustine for the antiquitie of the Bishops bles∣sing, it is a friuolous matter. For he maketh no other mention, but that after earnest praierhad bin made for patience and constancie of faith in one that was the next daie with daunger of his life to be cut for a fistula, both by the partie himselfe, a Bishop, and many other Godlie persons then present, that they arose from praier, & accepta ab episcopo benedictione, discessimus, and hauing receiued blessing of the Bishop, we departed. How can the superstitious blessing of Popish Bishops be resem∣bled to this, but onelie in the name of blessing? For here is no requiring of it on knees, nor any opinion of remission of sinnes by it, but onely a Christian salutati∣on, or farewell by praier mentioned, which all Godlie Bishops and elders doe in our Church vse euen at this daie, speciallie in dimission of a Godlie congregation gathered to heare the preaching, to praier, or partici∣pation of the sacraments, or such holie purposes: which all Christians do esteeme as it becommeth them with∣out making an Idoll of the minister, or trusting in the

ceremonie, confirming their faith in God by the prai∣or and blessing of his seruants in his name, in whome is all their hope, trust, and ioye reposed.

Notes

• Luc. 7.
• 1. Pet. 4.
• Luc. 7. 48.
• Prou. 10.
• Lib. 1. Epist, 2. & l. 4 Ep. 2.
• Conc. Nicen. Can. 12.
• Mat. 12.
• Enchir. c. 70
• Adrianus.
• Depot. ec∣cles. qu. 3.
• Vide chor na Panda∣dalion Lu∣therani.
• Vide tit. de poenitent. & remis.
• Math. 10.
• Ioan. 20.
• Math. 10.
• De ciui. De i li. 23. Gap. 8.