A Defense of the Catholic Faith, Book 2 · Article 15
ARTICLE XV. Touching workes of Supererogation, and of Superabounding ſatisfactions, and of the treaſure of the Church.
The KINGS Confeſſion.S Ʋch are the workes of Supererogation, which are rightly called, the treaſure of the Church.
The Doctor Coeffeteau anſwereth. We know no ſuch matter. For we call workes of Supererogation, thoſe which hauehave for their obiect the Euangelicall Counſels, to the which all Chriſtians are not bound: as for a man to ſell all his goods, and to giuegive them to the poore, &c. And of theſe (ſayth he) we doe not make any treaſure, but that which is gathered and layd vp in heauen. But as touching the treaſure of Indulgences, Coeffeteau ſaith, that it is compoſed of the Superaboundance of the merites of Ieſus Chriſt, and of the Satisfactions of the Saints, who hauehave ſuffered more then they deſerued, as of the holy Virgin, and other Saints. God not permitting that any thing of their ſorrowes or ſufferings ſhould periſh, it being a thing iuſt and reaſonable that they ſhould ſerue to the communion of the Saints, as members of the ſame body.
In all this not a word of ſcripture, no authority of the Auncients,The Anſwere. no example of Antiquity: Coeffeteau onelyonly telleth vsus his opinion. I might ſatisfiè him with like reaſon, by oppoſing our opinion; but he ſhall not ſo lightly goe away with the matter. For this is one of the Cankers of the body of the Church of Rome; one of the principal pieces of the myſtery of iniquity.
The opinion of the Church of Rome, according as Bellarmine doth repreſent it in the ſeuenth and eight Chapters of his booke of Monkes, is, that there are certaine excellent workes, which are called Counſels of perfection, which God doth not command, but doth only counſell; workes which as they are more cumberſome, and vneaſie to be done, ſo alſo being performed, they are more perfect, and more excellent then all that GOD hath commanded in his Law: more then to louelove God with all his heart, and his neighbour as himſelfe: Workes to which a man is not bound, and if he do them not, he is not puniſhable, but in obſeruing them he getteth a degree of glory aboue the common ſort. Such are perpetuall Virginity, Martyrdome, and the diſtribution of all his goods to the poore. But eſpecially the vowes of Obedience, of Pouerty and Chaſtitie; which are the three vowes of the Monkes, whoſe expreſſe profeſſion it is to doe workes of Supererogation, by the merite of which they ſhall gaine in Paradiſe an eminent degree of glory aboue the popular Saints, and the Communalty of ſoules.
All this being but a ſwolne Bliſter of pride, we will pricke it and abate it with the worde of God. And indeede a man had need read this often ouer, before he ſhall finde any thing reliſhing of the ſpirite of God.
1 It is a thing almoſt incredible, that there are any men to be found which thinke themſelues to be more perfect, then God hath commanded. Seeing that Ieſus Chriſt, Matth. 5. dooth giuegive vsus this commandement, Be you perfect as your father which is in heauen is perfect. Is there any man that can be more perfect then God? For although no man can euer approach to his perfection, yet will he hauehave vsus to conforme our ſelues to his example. So that amongſt men he ſhall be the moſt perfect, who ſhall moſt frame himſelfe thereunto. Now that this is an expreſſe commandement, and a perfection neceſſarily required, Bellarmine himſelfe dooth acknowledge it, chap. 13. of Monks: where notwithſtanding he doth malitiouſly loppe off theſe laſt wordes,§ Tertio. As my father which is in heauen is perfect.
2 With like pride, theſe people will be more perfect then Ieſus Chriſt, whoſe righteouſneſſe in regard of his humanity, conſiſted in nothing elſe then in doing the will of his Father. And therefore he ſaith, Heb. 10. Here I am, O Lord, to doe thy will. And Galat. 4. He was made ſubiect to the law, to the end that he might redeeme them which were vnderunder the law.
3 All the perfection and righteouſneſſe likewiſe of the Angels conſiſteth onelyonly in executing the commaundements of God, Pſal. 103. You mightie Angels that excell in vertue, you that doe his commaundement in obeying the voyce of his wordes, ye his ſeruants that doe his pleaſure. It is not found that they do any works of ſupererogation. And by that reaſon the Angelical perfection ſhould be inferior to the Monaſticall Me thinks that the Capuchins, by calling themſelues Angels, Arch Angels, Spirits, Cherubin or Seraphin Friars, illuminated Fathers, &c. hauehave done wrong to their worth and dignity, by taking names too baſe for them, and inferiour to their Capuchine perfection.
4 I adde that this word of Counſell of Perfection, is iniurious againſt the law of God, and accuſeth it of imperfection; for it is as much to ſay that the law is not a perfect rule of Righteouſneſſe, ſeeing that man, a weake and ſinfull creature, can ſurpaſſe it, and doe workes much better then it commaundeth. That wealth is not great which is ſurmounted by pouerty: It is but a weake and feeble righteouſneſſe which can be exceeded by ſinners. If beſides the law there hauehave beene counſels of perfection, what doth thence follow, but that the law of God is a rule of imperfection?
5 But let vsus heare a little, what are the commaundements of God. Ieſus Chriſt, Ioh. 13. ſpeaketh thus: A new commaundement giuegive I you, that you louelove one another as I hauehave loued you. Where is the man ſo much puffed vp with his owne merites that can ſurpaſſe this louelove? Or louelove his neighbour more then Ieſus Chriſt hath loued vsus? He being righteous, hauing giuen his life for ſinners? The authour of life for mortall men? The Sonne of God for the ſlaues of the Diuell to make them his ſeruants, yea his friendes, yea his brethren, yea his Spouſe, yea his body, yea one with him? Theſe be depths that cannot be fathomed, but depths of his louelove and grace. All the feruor of our charity is but coldneſſe in compariſon of it, how farre then from doing any thing ouer and aboue it?
6 God commaundeth in his law that we ſhould louelove him with all our heart, and with all our ſtrength: He commaundeth all that we can doe; we cannot then doe more then he commaundeth: to ſay that a man can louelove God more then he can, is to ſay that he can doe that which hee cannot doe. Ieſus Chriſt himſelfe neuer loued his Father more then with al his ſtrength. And here the truth is ſo ſtrong that Bellarmine in the thirteenth Chapter of his booke of Monkes,§ Quod autem. after that he had a long time labored and ſweated therupon, is conſtrained to correct this commaundement of God: affirming, that when God will be loued with All our heart, and with all our ſtrength, by this word ALL we muſt vnderſtand a part, as if I ſhould ſay, that the right ſide ſignifie h the left, or that white ſignifieth blacke. Though this Prelate made no conſcience to ieſt in this manner in the explication of ſo holy a ſentence, and the moſt important of all the worde of God, and ſuch as is an abridgement of the whole law: at leaſt he ſhould hauehave beene affraid to bring in the diuell into partage with God: for if God be content with one part of our heart, it followeth that a man may giuegive the other parte to the diuell.
7 Adde hereunto the Commandement of the Apoſtle S. Paul, Philip. 4. Furthermore Brethren whatſoeuer things are iuſt, whatſoeuer things are pure, whatſoeuer things pertaine to louelove, whatſoeuer things are of good report, if there be any vertue, and any praiſe thinke on thoſe things. I demaund then of theſe. our Maſters, whether the workes of Supererogation be things iuſt, or whether they be vertuous, or things worthy of praiſe: if they be not, we muſt not employ our ſelues about them: if they be iuſt and praiſe-worthy, then are they demaunded by the Apoſtle. They be not then workes not commaunded, or ouer and aboue the commaundement of God. For he doth not ſay, doe nothing which is not iuſt, as Bellarmine ſpeaketh lewdly, corrupting the wordes of the Apoſtle: but he commaundeth vsus to giuegive and apply our ſelues to whatſoeuer is iuſt and vertuous.
8 Now if we cannot accompliſh the law, how much leſſe ſhall wee be able to doe more then it commaundeth? If Saint Paul, Rom. 7 confeſſe that ſinne dwelleth in him, and that hee doth the euill which he would not doe; and therefore calleth himſelfe miſerable man. If S. Iames acknowledge that in many things we offend All. Iam. 3 …. 1. Ioh. 2.If Saint Iohn ſaith, th…t If we ſay we hauehave no ſinne, we deceiue our ſelues. If Ieſus Chriſt hauehave commaunded all the faithfull to ſay eueryevery day, forgiue vsus our treſpaſſes: If Dauid a man after Gods owne heart, ſay, Pſalme 143. That in Gods ſight no man liuing ſhall be iuſtified. How can we doe any thing ouer and aboue, ſeeing that we faile in that which is neceſſary? That man is very ill aduiſed, who being not able to pay his debts, doth yet offer great gifts.
9 But I would willingly aske of theſe Monks, who doe more then God requireth, and workes more then due, whence they hauehave receiued the ſtrength and ability to doe them? They anſwere, from God. Then ſay I that if God hath giuen them this power, it is not that it ſhould remaine idle and vnprofitable, but to the end to employ it. Then are they bound to doe more then the law, ſeeing that God giueth them ſtrength thereunto, otherwiſe they ſhould bury the graces of God, and ſhould fruſtrate him of his end. Now if they be bound, it is no longer a Counſell, they are no longer workes of Supererogation. For indeede how could they do more good then they owe to God, ſeeing that they owe themſelues vntounto him, and hauehave nothing but of his liberality, and that the good which they doe, doth not profite God any thing?Luc. 17.10. For if he who ſhould doe all that God hath commaunded him is notwithſtanding called by Ieſus Chriſt an vnprofitable ſeruant: let ſome man tell me wherein and how thoſe men are more profitable vntounto God, who do many workes of Supererogation?
10 For this cauſe alſo we ſhall neuer finde that the Apoſtles or their Diſciples euer made any reckoning of their workes of Supererogation, and not commaunded: this is that Phariſaicall Leauen which puffeth vp the hearts, and ſowreth the ſpirites of men with hypocriſie and preſumption. For ſee here the wordes of the Phariſie. Luk. 18. I am not like other men, I faſt twiſe in the weeke, I giuegive tithe of al that I poſſeſſe. Workes not commaunded,foreign. voluntarie deuotions, traditions & counſels of perfections.
11 And indeede, that we may not remooue all this meniall traſh of workes of ſupererogation, as it were to make a longer Lent then other men doe: or to turne ouer our Pater-noſter beads oftner: or to hauehave more graines then ordinarie, or to carrie great beads like Tennis balls after the manner of Hermites: or to liue by going from dore to dore, and in the day time to hauehave the ſtreet for his houſe: or to carrie the wallet vponupon the ſhoulder full of ſlices and gobbets halfe gnawen, iuſt after the auncient manner of the Prieſts of the Syrian goddeſſe deſcribed by Apuleius in his 8. Booke of the golden Aſſe: let vsus ſpeake onelyonly of thoſe workes which ſeeme the moſt ſpecious. They place in this ranke ſingle life or perpetuall virginitie. But they miſtake themſelues greatly,Stipes aereas immo vere & argenteas multis certatim offerentibus finu recepere patulo: nec non & vini cadum & lactem & caſeos-auidis animis corradent es omnia & in ſacculos huic quaeſtui de induſtria praeparatos farcientes. for there be two ſorts of ſingle life, one which is with continencie, and without being tickled with any vnchaſte deſire & which hath no neceſſity of marrying: The other which boyleth inwardly with heate, hauing much adoe to containe. This ſo farre is it from being meritorious, that contrariwiſe it is a demerite to condemnation. So farre is it that ſuch a Virginity ſhould be ouer and aboue the commaundement, that it is indeed againſt the commandement; for the Apoſtle S. Paul, 1. Cor. 7 commaundeth ſuch to marry.Epiſtola ad Euſtochium. It is better to marry then to burne. And S. Ierome, who confeſſeth that amidds his Abſtinencies did yet feele within himſelfe the fewell of luſt as an incentiue to whoredome, was doubtleſſe bound to marry. But as touching continent Virginity, the Apoſtle S. Paul doth counſell vsus to continue in that eſtate, as being more free, and hauing leſſe trouble and fitter for the ſeruice of God, and to ſtudy to pleaſe him. But for all that hee doth not recommend Virginity as a worke of Supererogation, but as a condition of life more commodious to a beleeuing man for the time preſent. So if I ſhould counſell ſome one man in a corrupt age, and in a place wherein vices are contagious, and vertue is become odious, to liue apart, and not to entermeddle with the publique affaires, to the end, that he may ſerue God with more facility; and to adde liberty to his innocency: ſhould it follow thereupon that I ſhould eſteeme a priuate life, were a worke of Supererogation?Bellarm. lib. 2. de Amiſſione gratiae cap. 18. §. Dicet. Non peccat Magiſtratus ſi meretricib' certum locum vrbis …olendum attribuat, quamuis certo ſciat eo loco ipſas non bene oſuias. Poteſt e…n permittere minus malum vt maiora impediantur.
Here might be a fit place to repreſent the inconueniencies of the Vow of Virginity, and what vices it hath brought into the Couents. Thus at Rome, from whence this ordinance doth come, publique Stews are allowed and eſtabliſhed; which Bellarmine doth maintaine to hauehave beene wiſely eſtabliſhed, and compareth in this point the Pope with God. Adde hereunto that this vow is vndertaken many times without thinking of this matter, and of which they afterwards repent them by leiſure. Many there be that enter into Cloyſters and theſe vowes out of neceſſity, others out of griefe and diſcontentment: and they beare it accordingly, with impatience. Laſtly, I ſay that in Virginity there are two things required, firſt, incorruption of the body; ſecondly, Chaſtity in affections. The firſt is not a vertue: the ſecond is commanded of God, and therefore is not a worke of Supererogation.
They adde hereunto Martyrdome, whereunto if a man doe expoſe himſelfe without any neceſſity and doth precipitate himſelfe into it without being called thereunto by God, it is not onelyonly not a work of Supererogation, but a very tranſgreſſion of the commaundement of Ieſus Chriſt, who biddeth vsus, that when they perſecute vsus in one Citie, to flie into another. It is ſufficient for Chriſtian conſtancy to beare the brunt when it commeth vponupon vsus without running to encounter it: to receiue neceſſary euils and harmes without poſting after them. But if we be drawne to Martyrdome, as our Sauiour Chriſt ſaid vntounto S. Peter, That they ſhould gird him, and lead him whether he would not, Ioh. 21.18.ſignifying by what death he ſhould glorifie God: Then I ſay that Martyrdome is a worke of duetie, and not in our choyſe. But that hee that ſhould diſpence with himſelfe therein, ſhould be a Traytor towards God, ſeeing that then there is no other meanes of eſcaping but onelyonly by renouncing of the Goſpell. And thereupon wee hauehave the expreſſe commaundement of Chriſt, Mat. 10. Luc. 9. to wit, that whoſoeuer ſhall denie him before men, he will denie him before his Father. Whoſoeuer then in this caſe ſhall ſeeke to ſaue his life ſhall looſe it. God commandeth vsus to louelove him aboue all things, therefore aboue our liues alſo. And ſhall this then be counted a Counſell, whereunto a man is not bound, which notwithſtanding if we doe not follow, we are perfidious againſt God, and prodigall of our owne ſaluation? True it is that many are ſaued without ſuffering Martyrdome. But ſo withall that there is none ſaued vnleſſe that he be prepared for Martyrdome: In which there are theſe two things: firſt, the paines and torments of the body: ſecondly, the conſtant perſeuerance in the faith. The bodily griefes and paines are not vertues, and therefore cannot bee workes of Supererogation. But that which is praiſe-worthy in Martyrdome is a firme faith and feruor of zeale, which becommeth a victorious Conquer our ouer the flame of the fire. Now this faith and this zeale are commaunded of God, and we are bound to ſtrengthen and fortifie our ſelues thereunto. It is not then an vndue worke, or a worke of Supererogation… and indeede it is a ſubtilty of Sathan to place Martyrdome amongſt vnneceſſary workes, to the end that a man ſhould not hold himſelfe bound thereunto.
They further adde the ſale of all our goods, to diſtribute them to the poore: and this is the onelyonly example which Coeffeteau doth produce vntounto vsus,To ſell all that he hath. which is the weakeſt of all. For ſo farre is it from being a worke of Supererogation, that many times it is not ſo much as a good worke. The wordes of Saint Paul are very expreſſe, 1. Cor. 13. Though I ſhould giuegive all my goods to the poore, and hauehave not louelove, it profiteth me nothing. This is then a worke which may be done without charity, and by hypocriſie. I adde alſo that he that ſhould bee charged with a great number of children ſhould hauehave a charity inhumanely vndiſcreet, if he ſhould giuegive al his goods to the poore: for piety doth not ouerthrow nature. He that hath no care of his family hath denyed the faith, and is worſe then an Infidell:1. Tim 5. for in ſtead of being charitable, he becommeth voyde of humanity, and naturall affection. A man ſhould hauehave his purſe open, but not without bottome that will holde nothing: neither ſhould a man giuegive his money without reaſon, as if hee were angry with it. We muſt further alſo take heede that our liberalities be not in the nature of thefts and larcenie, in giuing that to one which is due to another. This diſtribution then is commendable, if it bee done without hypocriſie, without ſuperſtition, and without an opinion of making God indebted and beholding vntounto vsus, and ſo that it do not diuert vsus from other more neceſſarie works.
Theſe things conſidered doe furniſh vsus with an inuincible demonſtration againſt this abuſe, which thinketh that for a man to diſtribute all that hee hath to the poore, is a worke more excellent then the fulfilling of the law, that is to ſay, more then to louelove God with all his heart, and his neighbour as himſelfe. For the things which are alwayes good, are more valuable then thoſe which are only goodAriſt. Top. 3. conditionally, and vponupon certaine conſiderations. Now the louelove of God and of our neighbour, recommended vntounto vsus in the law, is alwayes and in all conſiderations good. But the diſtribution of a mans goods to the poore is only good vponupon thoſe conſiderations which I hauehave before repreſented, and therefore the louelove of God and of our neighbor is more of value then it.
This reaſon is yet ſtronger: a thing that is good in it ſelfe is alwayes better then that thing which is not good, but in reſpect of another. Now the louelove of God & of our neighbor is good in it ſelfe; but the diſtribution of all that wee poſſeſſe to the poore, is not good vnleſſe it be in reſpect of our louelove to God, and to our neighbor, and therefore our louelove to God and to our neighbour is better. Yea I ſay that all that is praiſe-worthy in that liberality which giueth all to the poore is charity, which is commaunded vsus in the law, euen ſo farre as to louelove God with all our heart, and with all our ſtrength, and to louelove others as our ſelues.
It is then in vaine, that they alleadge vntounto vsus the commaundement of Chriſt, Mat. 19. giuen vntounto the young man (who ſaid that hee had kept all the commaundements from his youth) to whom our Sauiour replied, If thou wilt be perfect, ſell all that thou haſt, and giuegive it to the poore, and thou ſhalt hauehave a treaſure in heauen. For firſt of all our aduerſaries are deceiued in thinking this young man had fulfilled the law, ſeeing that he was couetous, as our Sauiour ſheweth, Marc. 10 24. where after that this young man had left Chriſt, with purpoſe rather to keepe his goods then to follow Chriſt, our Sauior ſaid to his Apoſtles, Children how hard is it for them that truſt in riches to enter into the Kingdome of God? He that truſteth in his riches and preferreth them before Chriſt, tranſgreſſeth the law, and doth not louelove God aboue all things. And indeed Chryſoſtome in his 64 Homily vponupon S. Matthew, ſaith that he was couetous. S. Ierome vponupon that place ſayth, that he came to tempt Chriſt, & in that our Sauior Chriſt loued him, it was a louelove of compaſſion, and not an approbation of his Auarice.Luc. 19.41. So Ieruſalem was full of the blood of the Prophets, and yet our Sauiour wept ouer it, which teares could not bee without ſome louelove.
Secondly, they abuſe themſelues in thinking that this is a counſell giuen to all: for we hauehave ſhewed that it ſhould be il done oftentimes, to obſerue it. But Chriſt gaue this commaundement particularly to this young man to diſcouer his coueteouſneſſe, and to ſhew vntounto him how farre he was from the accompliſhment of the law; of which hee ſo much boaſted: our Sauior putteth his finger vponupon his impoſtume, to make him to feele his Maladie. For Chriſt who knoweth the hearts of men, and the things that are to come, knew well enough that he would not forſake his goods, and that hee was not in diſpoſition to follow him And indeede no man can denie but that this young man was much to blame that he reiected Chriſts counſell, and refuſed to follow him. But according to the doctrine of our aduerſaries, he is not to be reprehended: for (ſay they) it is a counſell of perfection, to which no man is bound. In a word it is neyther ſaid there, nor elſe where, that in ſo doing he had done a worke of Supererogation.
But it ſeemeth to me that this preſumptuous doctrine is not comely in the mouth of Monkes; who doe not vow pouerty, but rather to be rich. There be many Monkes of great reuenues, who liue like Princes. Others are poore in their owne particular and priuate eſtates, but are rich in common. Their begging and loitering is fatter to them then the peoples labouring, they gather much money vnderunder the colour of Pardons. They neuer goe but to the funerals of rich men: they ſing no Maſſe but for them that hauehave giuen them before hand: they fleece and ſhare euen vponupon the graues, and death it ſelfe is made tributary vntounto them. But eſpecially I finde that their tottering faith, and the profeſsion that they make of doubting of their ſaluation, doth very ill ſort and agree with theſe works of Supererogation. But to omit for the preſent, this doctrine which preacheth Diſtruſt, wheras the Scripture preacheth confidence and certainty of Faith: This doctrine, I ſay, which teacheth vsus to pray, Our Father which art in heauen, without knowing whether we be the children of the Diuell, or no: And which accounteth it arrogant pride for a man to truſt vponupon the promiſe of God: To omit this, I ſay, let vsus onelyonly conſider, how theſe things can agree; that men ſhould ſeeke by works of Supererogation to come to a more excellent degree of glory aboue other men, and yet in the meane time to doubt, whether themſelues ſhall be ſaued or eternally damned. Thus they tremble, ſeeing Hell open vponupon them, while their ambition ſtretcheth it ſelfe beyond the Kingdome of heauen. Like vntounto a man whoſe ambition a whole Kingdome or Empire will not ſuffice, and yet ſtandeth in feare to be hanged the next day. Were it not better to ſticke to the promiſes of God, then to liue in ſuſpenſe betweene the feare of hell, and the hope of an extraordinary glory, ballancing his ſpirite betweene Pride and Deſpaire? Offending God as much through incredulity as through preſumption? How great then muſt the terrour of conſcience, and trembling of heart be in thoſe men, who content themſelues with the bare keeping of Gods commaundements, and alſo of thoſe that ſeeke vntounto theſe men to borrow Satisfactions, and to buy their Merites.
All this that hath formerly beene ſaid, is not ſo to be taken, as though we did abſolutely denie that there are no counſels in the Goſpell: the auncient Fathers doe acknowledge as much with vsus. It is a good and a wiſe counſell to abſtaine from things lawfull, as from the vſe of meates, when our weake brother is ſcandalized thereby. It is a wiſe counſell for a Paſtor or Miniſter to take no ſtipend when he can liue otherwiſe, or when it giueth occaſion to the wicked to defame the Goſpel. It is a wiſe counſell to a man that hath the gift of continency to abſtaine from marriage, eſpecially in time of perſecution. But that the obſeruing of them ſhould be a perfection aboue the law, or that it ſhould deſerue a degree of glory in Paradiſe aboue the common rancke of Saints, is that which we hauehave proued to be falſe, and contrary to the Goſpell; and a doctrine that lifteth a man vp on high, to precipitate him with a greater downe fall.
Of ſuperaboundant Satisfactions, and of the treaſure of the Church.
HIs Maieſty of England doth vponupon good ground auerre that the workes of Supererogation are rightly named Theſaurus Eccleſiae: Pag. 39.for ſatisfaction is a kinde of worke; of which Treaſure wee muſt ſpeake ſomewhat; and our Diſcourſe thereof tendeth to theſe two heads: firſt, to ſhew of what (ingredients) this Treaſure is componnded: ſecondly, to what vſe it is employed.
The cheefe part of this Treaſure.1 This Treaſure is chiefly compounded (ſaith Coeffeteau) of the ſuperaboundance of Ieſus Chriſt his merites: in which ſpeech beſide the abuſe, there is plaine mockery, for he is deceiued in thinking that the merites of Ieſus Chriſt can be deuided into partes; and that a part of his ſatisfaction may be withdrawne (from the reſt) and put into a treaſury. The pooreſt man muſt be ſaued by the death of Chriſt, and hath neede of his whole ſatisfaction. Euen as all the light of the Sunne doth wholly ſhine in one place, and wholly ſhine in another place, and as all the wordes of an Orator doe at once arriue to the eare of eueryevery hearer, ſo eueryevery beleeuer muſt neceſſarily lay hold vponupon the whole merites of Chriſt for his ſaluation: not as theſe men dream, one man vponupon one part, and a ſecond on another part, by which meanes Chriſt may leaue certaine portions for the Pope to husband and ſtore vp in his treaſury: being as abſurd, as if I ſhould ſeeke to ſaue a part of the light, or reſerue a peece of the Oratours voyce. Were there fewer beleeuers, they ſhould neede Chriſts whole ſatisfaction, and all his merites. And were their number doubled a thouſand times, they ſhould all finde in the death of Ieſus Chriſt a full redemption. Spirituall graces are entirely poſſeſſed and without diuiſion, and there is no gathering of broken peeces. Conſider farther that eueryevery one of vsus hath deſerued an infinite puniſhment, and therefore that eueryevery of vsus needeth a ranſome of infinite value, and ſuch there is none but the alone death of our Sauiour: whervpon it alſo followeth, that there can be no diſtraction of any part of his merite; for things infinite admit no diuiſion.
2 For playner euidence, I aske of theſe my Maſters, to whom Chriſt Ieſus hath offered his ſatisfaction, and the merite of his paſsion, and to whom he hath payde this ranſome? I ſuppoſe they wil acknowledge with the Apoſtle to the Hebrews, that Ieſus Chriſt hath offered this oblation to God, the Father: and then God hath receiued this oblation ſatisfactory at his hands: if then he hauehave accepted it, they muſt tell me, when he was diſpoſſeſt of a part of this merite, to put it into the Popes cuſtody? Is it lawfull for vsus in matters of ſuch conſequence, and where the participation in the merites of Ieſus Chriſt is in queſtion to forge Articles of faith without any warrant of Gods word, nay without any teſtimony of antiquity?
3 I ſuppoſe alſo, that they will not deny, but the Pope is one of the number for which Chriſt Ieſus hath paide the ranſome of his Father. Is it not then a monſtrous imagination to conceiue, that any one accepting a ranſome for a multitude of Captiues, ſhould turne it backe to the handes of ſome one cheefe priſoner to apply it to the reſt? which cannot fall vnderunder any mans vnderſtanding.
4 Now if any man bring me any reaſon, why it is neceſſary that the Pope ſhould be the Depoſitary and the Diſpenſer of a part of Ieſus Chriſt his merite, that ſelfe reaſon ſhall be found in the olde Teſtament: for then had the beleeuers as much neede of Gods mercy, and our Sauiours bounty: and yet not any of our aduerſaries hath hitherto dared to affirme, that in thoſe dayes the high Prieſts had the ouer-plus of Chriſts merites vnderunder their lockes, in their treaſuries: for yet they hauehave not beene bold-fac'de enough to propoſe matter ſo ridiculous.
5 Now if the merites of Ieſus Chriſt were then onelyonly in the hands of God, and none are partly in the power of the Pope, whence is it that Indulgences are more freely graunted, yea to the verie dead, which in thoſe times was not practiſed. It muſt needes be ſaid that by this theſe new expedient benefites of Ieſus Chriſt are farre better employed: or that the Pope the Depoſitary, is more open-handed then God the proprietary. And in all this where is there any the leaſt ſhew of Chriſtian religion?
The ſecond part of this Treaſure.The other part of this Treaſure is the ouer-plus of the ſatisfactions of Saints, and Monkes, that (as Coeffeteau ſaith) hauehave ſuffered more then they hauehave deſerued.
This is a prodigious doctrine.
1 It is to accuſe God down-right of iniuſtice, to thinke that he doth inflict a heauier puniſhment vponupon a man, then he hath deſerued.
2 It is an ouer-ſleight regard of the grieuouſneſſe of ſinne, to imagine that the afflictions of this life can make ſatisfaction for ſinne: ſatisfaction being vnderſtood for the acknowledgement of a fault, and humble repentance is a thing both holy and neceſſary. But our aduerſaries by ſatisfaction doe vnderſtand the bearing of the puniſhment, and paying of the ranſome for ſinne, to ſatisfie the iuſtice of the Almighty: againſt which I affirme, that if the calling of a brother foole deſerue hell fire, Mat. 5 If the ſlaundering of ones neighbour deſerue aſhutting out from the Kingdome of heauen, 1. Cor. 6. which in ſhew are but ſleight offences, and doe befall the moſt righteous, when ſhall we be able to make ſatisfaction for one ſinne of that nature? And if a man be vnable to ſatisfie the iuſtice of God for his owne ſinnes, how ſhall he hauehave any ſurpluſage, or ſuperfluity of ſatisfaction to tender vntounto him? for this were to ſay vntounto God, thou ſhalt hauehave this aboue the bargaine.
3 But is not this an indignity to ioyne the infinite merite of Ieſus Chriſt in ſuch ſort, as to couple with it Monkiſh ſatisfactions, that is, Whippings, Pilgrimages, wearing of Sacke-cloth, a Cordeliers girdle, and a hood, to patch vp our ſatisfaction vntounto God.
4 But who can tell whether God will accept the ſuperfluity of theſe ſufferings of Saints and Monkes in paiment for the ſinnes of another? And let it be graunted that S. Frauncis or S. Dominicke hauehave giuen themſelues more laſhes, and ſuffered more then their ſinnes deſerued: Who knowes whether God will allow this ouer-plus vntounto me, or that it ſhall bee my acquittance before him? Where is the will of God reuealed to this purpoſe, or where is any example here of found in the word of God?
5 This opinion ſhall neuer enter into any mans vnderſtanding, that ſhall conceiue but as well of God, as of a iuſtice of a poore Village; who will not ſet free a Priſoner, condemned to bee whipt, becauſe his friend hath beene whipt in his ſtead. EueryEvery one ſhall beare his owne burthen, Gala. 6.5.
6 But to what ende are the ſuperaboundant ſufferings of Saints, and Monkes employed to acquit and make ſatisfaction for vsus vntounto God; if the Merit of Ieſus Chriſt be more then ſufficient to deliuer vsus full and whole, and to giuegive God abſolute ſatisfaction. Some of late deſirous to mitigate the matter; ſay, that the ſatisfaction of Saints are accepted by vertue of Chriſts ſatisfaction: but this comes all to one, for Chriſt Ieſus hauing plenarily ſatisfied and paide for vsus, giues no power to Saints or Monkes to pay a Debt already diſcharged, nor to ſatisfie for that which already hee hath fully ſatisfied.
7 And we neede not feare that any of their ſufferings are loſt, ſeeing God hath rewarded the troubles of the faithfull with glory infinitely, greater then their afflictions, as Saint Paul ſaith, Rom. 8. The afflictions of this life doe not match the glorie that ſhalbe reuealed.
8 Now if our aduerſaries doe aleadge, that the troubles of Monkes and Saints doe purchaſe their eternall glorie, how then ſhall they proue ſatisfactorie for an other? Who would not make himſelfe merrie, if I ſhould ſay, that a houſe being very cheape, bought for three thouſand Crownes, yet that ſumme employed in this purchaſe, ſhould ſerue to diſcharge another debt, equalling the ſame proportion? And that this money ſhould purchaſe with the croſſe, and pay debts with the pile? With ſuch darke ſhewes doe thoſe people ſhadow ouer their Church, and deſire to blinde the wiſedome of God himſelfe.
9 And indeede all humane ſatisfactions in generall are derogatory to Gods iuſtice, which admits of none but entire payments: made by the benefites of Ieſus Chriſt, in whom he freely forgiueth all our ſinnes, Coloſ▪ 2. whoſe bloud cleanſeth vsus from all ſinne, 1. Ioh. 1.
This is meere mockery to ſay, that the benefites and ſatisfaction of Ieſus Chriſt are applyed by our ſatisfactions: 1. For one contrary is not applyed by another: one applyes not the light in putting out his eyes. A medicine is not applyed by poyſon? How then ſhall a free pardon in Ieſus Chriſt be applyed by puniſhment and torture? How ſhal the ſoueraigne teſtimony of Gods mercy be applied by the execution of his iuſtice? How ſhall the acquittance of our debt, diſcharged by Ieſus Chriſt be applied vntounto vsus in making vsus pay it our ſelues. 2. Adde hereunto, that for proofe of a matter of ſuch importance, as is the meane of applying vntounto vsus the merites of Ieſus Chriſt, at leaſt ſome paſſage of Scripture ſhould be alleadged. 3. As alſo a Playſter is not applyed by a Playſter, ſo one ſatisfaction is not applyable by another. 4. Faith, the Word, Baptiſme, and the holy Supper are the meanes appointed in the holy Scripture,Ioh. 14.23. Eph 3.17. Gal. 3.27. 1. Cor. 10.26. to apply Ieſus Chriſt vntounto vsus; but the application of him by ſatisfactorie puniſhments, is not any where mentioned.
1 But aboue all we deſire to know, who hath put the ſufferings of Saints into the Popes Treaſurie? 2. When this diſtribution had this beginning? 3. How we may bee ſecured, that God will reſt ſatisfied with this payment? 4. Whether the Pope hath alſo ſtored vp in the Treaſurie of the Church, the afflictions and trauels of Noah, of Abraham, of Iacob, &c. 5. And why the high Prieſts made no diuiſion of them to the faithfull in their times? 6. Where the ſuperaboundant ſatisfaction of the Patriarches hath ſo long time lay hidden without any employment? 7. Eſpecially, how it comes to paſſe, that neyther Chriſt nor his Apoſtles, nor their Diſciples, nor the auncient Church for many ages, hauehave ſpoken any word of this Treaſure; nor diſtributed by Indulgences the remainder of humane ſatisfactions, nor celebrated any Iubile? For we muſt obſerue that Cardinal Caietan in the beginnlng of his booke of Indulgences, acknowledgeth that in the whole courſe of Antiquity, there is not any thing found concerning Indulgences. Gabriel Biel in the ſeuen and fiftieth Lecture vponupon the Canon of the Maſſe, affirmeth the ſame; and enquiring the reaſon why they are ſo common now a daies, anſwers himſelfe well to the purpoſe, with the wordes of Chriſt, Act. 4. It is not for you to know the times or the ſeaſons, which the Father hath put in his owne power. So he learnes vsus to be ſober. Durandus, Anthony, and Roffenſis affirme the ſame.
S. Cyprian indeed in his Serm. de Lapſis, and Tertullian in his booke of Chaſtity, and c. 1. of his book Ad Martyres, ſpeakes of Martyrs held in durance for the Goſpell, at whoſe interceſſion the Biſhop receiued excommunicate and repentant perſons into the Church: But, 1. Theſe Martyrs were liuing, and 2. did imploy their meditation to the Biſhop; not their ſuperaboundant ſatisfactions vntounto God. 3. The Pope did not rake their ſufferings into his Store-houſe. 4. And then eueryevery Biſhop inflicted or releaſed penalties, and excommunications among thoſe of his own flocke, without expecting any directories from the Biſhop of Rome. 5. And yet this cuſtome of releaſing penance, enioyned to offendors, at the inſtance of Chriſtians impriſoned for the Goſpell,Cypriau. Serm. de Lapſis. Mandant aliquid Martyres fieri? Si inſta, Si licita &c. Nemo fratres dilectiſſimi, infamet Martyrum dignitatem. is condemned by S. Cyprian, in his Sermon De lapſis. He willeth that none giuegive way to the requeſts of Martyrs, if their demaunds be vniuſt; and ſaith, that this recourſe had vntounto them did turne to their diſcredite. Tertullian goes farther, for in the two and twentieth Chapter of his booke of Chaſtity, hee complaines that many did of purpoſe cauſe themſelues to be committed, that ſo they might hauehave meanes to become interceſſors for ſome one or other of their friends, or rather*Violantur viri & faeminae in tenebris planè ex vſu tibidimum notes. Et pacem ab his quaerunt [paenitentes] qui de ſua pericletantur. Suf ficit Martyri propria de…icta purgaſſe. Ingrati velſuperbi eſt in al os quó que Spargere quod pro magno fuerit conſecutus. Quis alienam mortem ſua ſoluit niſi ſo lus Dei filius? to play the wantons with ſuch women as were priſoners in the ſame Ward, and in the end makes this concluſion, That it is enough for a Martyr to hauehave purged his owne ſinnes: It is a ſigne of ingratitude, or of pride, to diuide among others, that which hath beene beſtowed vponupon himſelfe, as o great fauor: Who hath made his own death the price of auother mans life, but onelyonly the Sonne of God?
Now to the end that eueryevery one may know how iniurious theſe ſufferings and ſatisfactions of men, imaginarily heaped into this Treaſure, are vntounto Ieſus Chriſt, and his benefites: we muſt vnderſtand that Pope Clement the ſixth, in the extrauagant Vnigenitus, ſpeaking of the merites of Ieſus Chriſt in the Treaſury of the Church, ſaith,*Ad cuins theſauri cumulum beatae genetricis & omnium electorum merita adminiculum praeſtare noſcuntur. that The merites of the mother of God and of all the elect doe ſerue as helpes to encreaſe this Treaſure: As if the merites of men did ſo aſſiſt the merites of Ieſus Chriſt, that this Treaſurie could not be filled, if the merites of men were detectiue. Bellarmine makes the caſe worſe, for in conſideration of theſe ſatisfactory ſufferings of Saints, which he ſaith are allowed vntounto vsus, and which the Pope turneth to the forgiuing of our ſinnes; he affirmeth that the Saints are after a ſort our Redeemers: in the firſt booke of Indulgences, the fourth chapter.
Touching our owne ſatisfactions, his ſpeech driues to this point, That beſides our owne, there is no actuall Satisfaction, and that Chriſt hath not actually ſatisfied for vsus, but only hath giuen power to our ſatisfactions. This is to affirme, that the Apoſtle is deceiued, in ſaying that Ieſus Chriſt is giuen a ranſom for vsus, 1. Tim. 2. ſeeing he doth only enable vsus to pay our ranſome, and make our owne peace: ſo in the ſecond booke of Indulgences,Si quis poſt gratiam reconciliationis adeptam: adbuc ſit reus luendae paenae temporatis, is non ne eſſario egetur meritis Chriſti. Et poteret nou requirere tantem liberalitatem contentus ipſe laboribus ſuis. the firſt ch. although he attribute ſome power to the death of Ieſus Chriſt yet he ſaith, That if after a man hath obtained the grace of reconciliation, he hauehave not yet ſatisfied for temporall puniſhment (ſuch as is the torment of Purgatory) that ſuch a one doth not neceſſarily want the merite of Ieſus, and that he may forbeare to ſeeke ſo great a largeſſe at Gods hands, but content himſelfe with the merite of his owne ende uours. As if he ſhould ſay vntounto God, thou wouldeſt acquit me, but I will not hauehave it ſo: for my owne troubles and afflictions ſhall make thee ſatisfaction. Theſe men hauehave courage in them indeede, they dare neglect euen Chriſt himſelfe: for it is not good to be too deepely engaged to him; and tis a credite for a man to ſatisfie for himſelfe: whence it followes, that the diuell, that makes long ſatisfaction with euerlaſting torments, ſhall purchaſe the more credire. Beſides it is a goodly ambition to giuegive vntounto God more then we owe him, by performing theſe ſupererogatory ſatisfactions; for ſo it is to be feared that God finding himſelfe indebted to ſuch a number of Friers may bee in danger of turning banckrupt. O ſpirite of blaſphemy, and prophanation of the Goſpell! O wonderfull patience of the Lord! But now let vsus take a view how this ſuperfluity of ſatisfaction of the Saints is diſtributed.
The Pope opens this Treaſure, and drawing thence ſpirituall graces,Of the diſtribution of the treaſure of the Church. doth variouſly make diſtribution of them: ſometimes hee giues particular priuiledges to certaine Orders, and Fraternities. So Pope Sixtus quintus in the yeare 1586.In the booke of Indulgences graunted to the Cordeliers printed at Paris by Iean le Bouc 1597. the ſeuenth of May, graunted to all thoſe of the Order of the Cordeliers; that on the Eue of Palme-ſonday, and on Midſomer Eue, and on the Eue of Io. Port-latin ſhall ſay fiue Pater-noſters, and as many Aue-Maries, a Pardon for all their ſinnes, beſide the power of eaſing one ſoule in Purgatory. And in as bountiful a manner hath the Pope graunted to the Order of the Friers Carmelites a priuiledge, that they ſhall continue in Purgatorie no longer then the Saterday after their departure.
Sometimes againe the Pope diſperſeth certaine holy graines, and hallowed Croſſes, the ſaluting of which with an Aue-Mary, doth purchaſe a Pardon for a hundred yeares, or peraduenture a plenary Indulgence. Our Kings Ambaſſadours comming from Rome, doe ordinarily bring with them ſuch gratifications.
His Holineſſe is alſo pleaſed to ſend vntounto diuers places certaine priuiledged Altars, vponupon which if a Maſſe or two chance to be vttered, they redeeme a ſoule out of Purgatory. The Church of the Feuillans at Paris hath this priuiledge, that eueryevery Maſſe that is there ſung for the dead on the Munday or Wedneſday doth redeeme a ſoule from Purgatory; for the Maſſes ſaid on other dayes, hauehave no ſuch vertue in them: to which purpoſe Mr. Coeffetean could hauehave alleadged ſome place of S. Paul, but that he bethought him not of it.
Moreouer the Pope opening this Treaſure, doth now and then graunt certaine liberatory Bulles from Purgatory, in fauour of ſome perſons of quality, and at the inſtance of their parents: which Buls are paide for in Ducats of the Chamber: at the end whereof there ſhould not be written Datum Romae, dated at Rome, but venditum Romae, ſolde at Rome. For there is no reaſon, that this treaſure ſhould be opened for the ſoule of eueryevery monileſſe beggar.
But the moſt ordinary manner of this diſtribution is, that the Pope ſets downe ſome proportion, or number of Pardons for certaine Churches, in ſome more, in ſome leſſe. We hauehave a booke expreſly written of Romane Indulgences, printed at Rome by Iulio Accolto, Ann. 1570. out of which take this example among a thouſand others. In the monethmonth of February vponupon Septuageſsima ſonday, for going the Station vntounto S. Lawrence without the walles, there is graunted a plenary Indulgence, beſide a pardon for eleuen thouſand yeares, and forty eight Quarentaines, and remiſsion of one third part of all ſinnes, and the redemption of a ſoule out of Purgatory. This is one of the high Holy-dayes. VponUpon the Wedneſday after S. Lucy, being Ember-weeke, the Station is to S. Maryes the greater, for which an Indulgence is graunted for eight and twenty thouſand yeares, and as many Quarentaines, and remiſsion of one third part of ſinnes, yea and a plenary pardon for all ſinnes. The ſame booke ſaith, that for each dayes repaire to S. Euſebies Church, a pardon is vndoubtedly graunted for threeſcore and eighteene thouſand yeares, and as many Quarentaines; and that on eueryevery All-Saints day, there is in al the principal Churches ſixe thouſand yeares of an infallible pardon.
But eſpecially his Holineſſe doth grow prodigall in the diſſipation of this Treaſure in the yeare of Iubile, which is now celebrated eueryevery fiue and twentieth yeare, hauing made a kinde of circle of ſinne, as it were a ſolar reuolution of the forgiuing of ſinnes, then Indulgences flie thicke abroad, and the Pope doth freely and fully pardon all ſinne: the place of this Iubile, are the Stations at Rome, prouided that they bee reſorted vntounto for thirty dayes, whether of conſecution, or intermiſſion it matters not: then Pilgrims flocke from all partes, and one Nation enuying anothers quarrels, and blowes are often exchanged among them: the next yeare after, his Holineſſe conueyes the Iubile ouer the Alpes, and withall ſendes the ſame ſpirituall fauours to two, or three places in Fraunce, and ſo in Spaine. Now if death chaunce to take any out of the world in this yeare of Iubile, no queſtion but he goeth ſtraight to Paradice: but he that vnfortunately dies the yeare before, his lot is to frie in Purgatory, and muſt miſſe of this pontificall bounty, vnleſſe the Pope by a ſpeciall pardon doe priuiledge him from this fire.
But hence ariſe ſundry other inconueniences, for in places not aboue fifty or a hundred leagues from the place where the Iubile is kept, ſuch as are well horſed, and hauehave mony in their purſe, doe eaſily obtaine pardon for their ſinnes; but he that hath neyther horſe, nor money for his iourney, is excluded from this great happineſſe: for why is he ſo beggerly? Or wherefore ſhould he want horſe fleſh? Or why is he ſuch an Aſſe, that he ſhould not finde himſelfe a good paire of legges? and therefore ſhal hauehave no remiſſion of ſinnes.
And therefore it is a goodly matter to dwell at Rome, and be at the Well-head of theſe pardons, without running ſo farre after them; neyther is it credible that any that dwels at Rome, vnleſſe he be a very lob, ſhould goe to Purgatory, for there is the ſpring of ſpirituall graces: and a man may eueryevery day get fiue or ſixe hundred yeares of Pardons, which is forſooth a gallant prouiſion at the yeares end. Let the Reader take his counters and caſt vp the reckoning.
Now if any ſhall atreſt a Pilgrime trauelling toward the Iubile, this is a caſe of ſpeciall reſeruation, and from a ſinne of this high nature, none of this ſide the Alpes can giuegive abſolution:Bulla de Caena Domini de caſibus reſeruatis. marry for murther or adultery, or ſuch ſinnes as offend onelyonly the law of God, and hinder not the Popes profite, the matter is more eaſie: for we muſt obſerue, that in the Buls of pardon, this clauſe is ordinarily inſerted that theſe Pardons are granted manus porrigentibus adiutrices, to ſuch as put forth helping handes: for which purpoſe there are Trunckes and Cheſts ſet at the gates, and eueryevery one is exhorted to ſpit in the Baſon. Theſe high dayes of Pardon are euen the Faires of Babylon, and by theſe the banke of mony-changers is ſet vp anew in the Temple, which Chriſt ouerturned. And indeede if you ſhould ſay ten times as many prayers, and that with farre more zeale and deuotion, in any other Church, then where theſe Indulgences are affixed, you ſhould notwithſtanding goe without any Pardons: for they are faſtened to certain places, for feare leſt theſe contributions being diuided, and paſſing through many handes, would vaniſh into nothing. So that the King of great Britaine doth both iuſtly and elegantly ſay, that this abuſe is rightly called the treaſure of the Church.
Now to proue that the Pope hath intelligence with God, and that he hath preciſely calculated his reckoning with him, hee doeth often limit his Pardons with a ſubtilty full of merriment. As at Paris in the porch of a Chappell belonging to the Friers Feuillands, in the Suburbes of St. Honorius, there is a long liſt of Pardons to bee ſeene, which among other things tell vsus, that on eueryevery day of Lent a Pardon may be obteyned for three thouſand, eight hundred, three ſcore and ſeuen yeares, and two hundred and ſeuen quarentaines of dayes: there are many of the ſame ſtampe.
But I long much to know, that if a man ſome few dayes before the day of iudgement ſhould get a hundreth thouſand yeares of Pardon, whether theſe Pardons ſhould any thing auaile him. Againe, if a man needing a Pardon but for ten thouſand yeares, ſhould obtaine a Pardon for a hundred thouſand, what ſhould become of the other foureſcore and ten thouſand: but aboue all the reſt, it is a point furmounting our capacity, how theſe Pardons, that doe plenarily forgiue all ſinnes, and ſhould beſides remit a third part of a mans ſinnes, and yet further giuegive another eighteene thouſand yeares of Pardon: as if one ſhould ſay, that the Pope pardoneth all our ſinnes; and many of our ſinnes beſides: It makes me alſo to wonder very often, why the people doe ſo zealouſly flocke to the Iubile at Rome, ſeeing they may as eaſily, and at all times obtaine a plenary Pardon for all their ſinnes.
I forbeare at this time to iudge bad (I ſpeake it with greefe and with commiſeration) whether in this whole Argument there be any the leaſt footeſtep of Chriſtian Religion to be diſcerned: or whether coueteous gaine did euer trample godlineſſe vnderunder foote in a viler manner.