The Waters of Shiloh to Quench the Fire of Purgatory, Chapter 4
CAP. 4. Againſt mans ſatisfactions in generall.
PVrgatory thus razed, which is the foreſt and moſt ſcortching ſatisfaction, let vsus go forward and ſearch it even to the roote, reverſing in generall all the ſatisfactory paines that our adverſaries do impoſe vponupon the ſinner. And now that we are cōe to the word ſatisfie you are to vnderſtand that there are two ſorts of ſatisfying:Expoſitiō of the word Satisfie. the one for debt, the other for offence. Debt wee ſatisfy by paying: offence by confeſſing the fault and craving pardon: this in true ſpeech is to make ſatisfactiō. Now in this queſtiō we deale with the means how to ſatisfie God for our offences: which is, not by paying or redemption, but by humbling of our ſelues, with amendment and asking forgiueneſſe. As therefore we doe admit this kind of ſatisfaction; which ſignifieth the confeſſing of our faults and humiliation before God, ſo on the other ſide we reiect ſuch ſatisfactions as are holden for redemptions and payments to Gods iuſtice.Pag 80.
The Monke beareth himſelfe after his ordinary manner in a ridiculous inſolent ignorance. Theſe be his wordes. In this place I coniure the reader without paſsion to conſider the groſſneſſe of the miniſter: for hauing brought him into ſuch tearmes that he could not vnſay himſelfe, he bethought him of the moſt notable cavill in the world: namely, that where the ancients doe vſe this word Satisfie, they vſe it in this ſignification to hauehave faulted, as who would ſay Nolim factum: A ſlander.yea hee hath preſumed to ſet this downe in writing, theſe laſt words he addeth that himſelf might giuegive vent to the ſlaunder: for Throughout my writing is there any mention that Satisfie ſhould ſignifie to hauehave done amiſſe? But I ſay that to Satisfie ſignifieth to confeſſe to hauehave don amiſſe and to aske forgiueneſſe. Now let vsus ſee whether his coniuratiōs without holy water be not frivolous, and how hee diſcovereth my groſſeneſſe. What Calepine, ſaith he, did ever deliver ſuch an interpretation? Hee vnderhand confeſſeth that he is well ſeene in Calepine: but we need no Calepine in words that little boies are skilfull enough in. Suetonius in Iulius Caeſar, cap. 73. Valeriū Catullum, à quo ſibi veſiculis de Mamurra perpetua ſtigmata impoſita non diſsimulaverat, ſatisfacientem eadem die admiſit cenae. And in Tiberius, cap. 27. Conſularem ſatisfacientem ſibi, ac per genua orare conantem, ita ſuffugit vt caderet ſupinus. And in Claudius, cap. 38. Oſtienſibus graviter correptis, cu que cum invidia, vt in ordinem ſe coactum ſcriberet, repente tantū non ſatisfacientis modo veniam dedit. And read Torrentius vponupon the firſt paſſage, where he ſaith. Solebant qui verbis aliquem laeſerant, Ni… in te ſcripſi Bithinice credere non vis: & iurare iube▪ Malo ſatisfacere.iurare nolle ſe ea dicta eſse, at que ita ſatisfacere. This is the ſenſe of the worde in Martial. lib. 12. Epigram. 79. In Plautus Amphitruo Alemena iniuried by her huſband, ſaith thus, Aut ſatisfaciat mihi at que adiuret inſuper ſe nolle eſse dicta quae in me inſontem protulit. Tertullian in his booke de poenitentia ſaith, Satisfactio confeſsione diſponitur. ConfeſſionAnd that which hee calleth ſatisfaction in the ſame booke he calleth Exomologeſis; Gehennam exomologeſis extinguit. But peradventure our Monke wil thinke theſe latin auctors to bee tainted with hereſie, or to be incompetent iudges & of ſmal ſkil in his latin tōgue which now we muſt learne out of Scot, Holcot, Bricot, or the rule of S. Frances where it is elegantly ſaid, Fratres poſsunt veſtimenta repeciare de ſaccis & alijs pecijs cum benedictione Dei. It is now therfore meere ſimplicity in our younger ſchollers to offer to ſpeake latin in the preſence of the Franciſcans: for that which is ſaid in the tēth chapter of the ſame rule That friers vnlearned, muſt not care to learne: is ſpokē for that time when ignorance was meritory. But becauſe theſe witneſſes be but of ſmal auctority, let vsus here Bellarmine in his fourth booke De poenitentia cap. 16. vpō theſe words of S. Ambroſe: Ambroſ. Nomine ſatisfactionis excuſationem ſiue defenſionem apertiſſime deſignavit.lachrimas Petri lego, ſatisfactionem non lego, ſaith that S. Ambroſe by this word ſatisfaction meaneth excuſe or defēce: no paymēt or redemption then, as our frier woulde hauehave it, who to mainetaine his ſpeech produceth ſuch paſſages of the Scripture as make againſt him, wherein to ſatiſfie ſignifieth not to pay or redeem. He ſaith, that Pilat meaning to ſatiſfie the Iewes delivred Barrabas & S. Paul defending himſelfe before his Iudge Felix ſaith that he will ſatiſfie for himſelfe, in Greeke it is foreign I defend my ſelf. Yet in al this hauehave we no ſpeech of paiment or redemption. What is now become of our Coniurations, and the demonſtrations of my groſſeneſſe? Learn brother Minor and thanke me.
Now let vsus wraſtle with theſe humane ſatisfactions taken for redemptions & payments to the Iuſtice of God for the payments due to our ſins: hereto ſerveth al that hath beene ſpoken againſt the ſatisfaction of Purgatory & for the ſufficiency of the only ſatisfaction of Ieſus Chriſt: now let vsus thereto adioine the reaſons.
2 By the holy ſcripture we learne that Salvation is a gift, yea a free gift:Rom. 6.23. Luk. 12.32. Epheſ. 2.8. Pag. 102. we do not then buy it, neither doe wee pay any price for it in part or in whole. Du Val anſwereth not: The frier ſaith that the two firſt paſſages are falſe, and that there is not ſuch a worde, let vsus therefore looke vponupon the paſſages at large. In the 6. to the Rom. v. 23. S Paule ſaith, the gift of God is eternal life through Ieſus Chriſt. In the 12. of S. Luke, v. 32. Ieſus Chriſt ſaith. Feare not litle flock, for it is your fathers pleaſure to giuegive you the kingdome. Am I a falſifier, or hee a ſlanderer? You ſee it is: his hope was that the reader woulde never hauehave ſearched out the places: for their prohibition that none ſhall read the holy ſcripture emboldeneth him in this liberty: yet doth it not ſerue his turne: for having ſo falſely accuſed me of falſhood in the next line himſelfe committeth a notable falſhood, corrupting this excellent paſſage of S. Paul to the Epheſ. cap. 2. For by grace are yee ſaved through faith, and that not of your ſelues, It is the gift of God. Then NOT BY WORKES, leaſt any man ſhould boast him ſelfe: But this Frier to breake the force of this paſſage, and to entāgle it, maketh the Apoſtle to ſpeak thus. The ſalvation wrought by our Lord, proceeded of the only grace of God, & of his mercy and louelove. He perverteth the ſenſe and taketh away the words of moſt importance, that it is not by workes that wee are ſaved, but by the gift of God. Where is truth and plaine dealing become? Where is conſcience? O God how lōg ſhal thy adveſaries tread thy holy word vnderunder foot?
3 Againſt this ſo wholſome doctrine, which appeaſeth our cōſciences and giueth to God the glory of our redemption our adverſaries doe obiect the Counſell that Daniell gaue to Nabuchadnezar. Redeeme thy ſinnes by alms. 1. But this redemption was not toward God, but toward men whome hee had robbed, and was therefore to recompence them by liberalitie. 2. Againe here the queſtion concerneth ſatisfactory paines, in which ranck Almes hath no place, albeit it is a worke commanded to all, and an exerciſe pleaſing to the faithfull. Never will any man exerciſe charitie as he ought, ſo long as hee thinke it a puniſhment or ſatisfactorie paine. Is that helpe where one member helpeth another, as the hand doth the foot, a paine? We all are members of one ſelfe bodie ſaith Saint Paul. 3. Which is more, our adverſaries will hauehave our ſatisfactions to ſerue to redeeme from the iuſtice of God not the ſinnes, but the puniſhment for the ſinnes. Now here it is, Redeeme thy ſinnes. Here therefore hauehave we need of a gloſſe after the Romiſh manner, that Sinne here ſignifieth the puniſhment of ſinne as who ſhould call Theft the whip. Murder, the gallows. For everie abſurdity is good with theſe men, provided that yee beleeue a Purgatory. 4. The principall point is this, that this king Nabuchadnezar beeing a heathen needed no ſatisfactions, which they ſay, ſerue but to redeem tēporal paines, and that after baptiſme, or after Circū ciſion, but this king was never circumciſed, & being out of the Church, needed not theſe meanes to avoide eternal paine. The frier produceth yet other paſſages, as in the Proverbs, cap. 5. v. 29. Almes purgeth ſinne: but this place is falſe & the whol verſe left out of the Hebrew: yea even the Romane tranſlatiō it hath no ſpeech of Almes. 2. To what purpoſe ſpeake we of purgation where the queſtion is of redemption. 3. Finally we confeſſe that amendment of life purgeth ſinne, ſo farre forth as by this meanes the ſinner becommeth cleane, as cleanlynes purgeth the body, ſucceeding after foulneſſe, as they ſay in the ſchooles non efficienter, but formaliter. But where the queſtion concerneth ſuch a purging of ſinnes as by vertue thereof we ſhall appeare cleane and innocent in the day of iudgement there the holy Scripture ſaith that The blood of Ieſus Chriſt purgeth vsus from all our ſins. 1. Ioh. 1.7.Hee alſo citeth the 16. of the Proverbs. Almes redeemeth iniquitie: whereto I hauehave already anſwered vponupon the place of Daniel: beſides the paſſage is falſely ſet downe, for according to the Hebrew it is thus, There ſhal bee propitiation for iniquitie by gratuitie and truth. Yea even in the Romane tranſlation there is no ſpeech of almes. That which hee addeth out of the 12. of Toby, That almes maketh vsus to finde eternall life, is not in the greeke originals: neither is it to the purpoſe: for we do confeſſe that almes and all other good workes are the way to ſalvation, and conſequently to make vsus finde ſalvation: but here our queſtiō concerneth the price of our redemption from the paine due to our ſinnes: which alſo may bee an anſwer to that which he hath alleaged out of the 4 of Tobie: Almes deliuereth from death, and ſuffereth vsus not to come into darkeneſſe. For ſo it is in the greeke. Surely no man doth deny but that good works be the way to ſalvation, and in applying our ſelues to them, we withdraw our ſelues from perdition. Let vsus goe on, and ſith the old ſerpēt, though cut aſunder knitteth himſelfe againe, let vsus not ceaſe mangling of him with the word of God and ſword of the Goſpell.
4 God commanding vsus to pray that he would forgiue our offences, as wee forgiue them that hauehave offended vsus, doth thereby ſhewe that wee muſt looke for like forgiueneſſe from him as we doe giuegive to our neighbours, that is, without revenging or exacting ſatisfactory paines.
5 But what if I ſhould proue to theſe advocats of mans ſatisfactions, that man by ſatisfactory paines cannot ſatisfie God for paines due to the leaſt ſinne? For if ſlandering of our neighbor or calling of our brother fool, be in the Church of Rome veniall ſinnes, & yet S. Paul. ſaith in the firſt to the Corinthians the 6. that backbiters ſhall not inherit the kingdome of God: & Ieſus Chriſt ſaith that hee that calleth his brother fool, is puniſhable in hel fire, when ſhal we hauehave ſatisfied for the paine due to ſuch a ſinne, which many times evē the beſt doe incurre? Or when ſhal we hauehave endured paines ſatisfactory for hel fire, or for a ſinne that deſerveth deprivation from eternall life? To the ende alſo that our adverſaries ſhould not make curſing a mortall ſinne by their gloſſes and conſequences, their owne decree diſtinct. 25. maketh a long liſt of veniall ſinnes, among which curſing hath his place ſaying: Si cum omni facilitate vel temeritate maledicimus, quoniam ſcriptū eſt, nec Maledici poſsidebunt regnum Dei. By the iudgement therefore of their own Canōs curſing is of two natures: The one that it is veniall: the other, that it is excluded out of the kingdome of heauen, and conſequently deſerveth eternall death. Whereas our frier doth coniecture & granteth that the calling of a mans brother foole, draweth with it the ſinne of wrath conſummate, hee ſhall hold vsus excuſed although we admit not his coniectures for rules: beſids I will returne him to Cayer, Caier. p. 20who will hauehave Gehenna here to ſignifie Purgatory, not hel, as the Frier would hauehave it.
Ioh. 8.11.6 Our Saviour Chriſt ſaid to the woman taken in adultery, Goe and ſinne no more. Diſmiſſing her hee did not impoſe vponupon her any ſatisfactory paines, no more then S. Paul when hee pardoned the inceſtuous man. That which particularly maketh againſt Purgatory is this: That if neither Ieſus Chriſt, not S. Paul impoſed any ſatisfactory paines vponupon the ſinners, even when in apparance they might hauehave beene profitable for amendment, howe much leſſe will God impoſe ſatisfactory paines vp on his children in a burning fire, when there is no farther place for amēdmēt? Here doth our Monk come forth with ſuch an anſwer as hitteth himſelfe and his fellowes on the knuckles, ſaying. The griefe may ly ſo heauie on the ſinner, that it may ſatisfie for the whole obligation of the paine. For beſides that hee doth thus coniecture of the womās cogitation, he alſo evidētly accuſeth the Popes and Prieſts of manifeſt iniuſtice & raſhneſſe, in that they impoſe ſatisfactory paines vponupon the ſinner that proteſteth ſorrow and repentance. For what know they whether the ſinner bee ſo oppreſſed with ſorrow as that heauineſſe may ſerue for ſatisfaction? Or what knowe they whether ſhe hath ſufficiently ſatisfied, ſith they wot not how grievous her ſorrow was?
7 Againe who hath givē the Pope or his Prieſts auctority to impoſe corporal or pecuniary puniſhments vponupon ſinners? Let them ſhew vsus any cōmandemēt from God or his Apoſtles. The Primitiue Church indeed reproved ſin, by excluding men for a time from the communion of the faithful, and that after the example of S. Paule, who for a time cut of the inceſtuous perſon from the Church of Corinth: but after abſolution to impoſe Corporal or pecuniary puniſhment: or to enioine men to pilgrimages or ſcourgings we find no example. The old Teſtament doth indeed furniſh vsus of ſome examples of ſuch as hauehave faſted and wept for their ſins, becauſe weeping proceedeth from ſorrow and faſting is a helpe to devotion and freedome of minde: but as I ſaid, after forgiuenes to impoſe puniſhments vponupon the ſinner whereby to redeeme the paines of Purgatory and ſo to ſatisfie the Iuſtice of God I finde no example.
8 And it ſeemeth that theſe our maſters hauehave compounded with God, & that they are aſſured that God wil be content with any ſumme of mony, or any pilgrimage, and ſo wil bee appeaſed toward the ſinner. But if this ſeem hard to be beleeved, how can mens conſciences be at quiet? How ſhal they be aſſured that God wil be cōtent with ſuch ſatisfactions impoſed by the Prieſt? Whoſoever vndertaketh to pay his debts muſt firſt inquire what he oweth, as alſo conſider of the valew of coines that he giveth to his creditor: but the ſinner knoweth not howe much temporal paine he oweth to God, neither the value of every of his ſatisfactions. How ſhal he then know when he hath ſufficiently ſatisfied? What knoweth he how neere every faſt bringeth him to Paradice? every pilgrimage: every ſcourging: and indeed we ſee how theſe conſciences whom they hauehave captivated are in perpetual diſquiet, and ſo hauehave recourſe to the ſatisfactions of others: to buy Maſſes for after their deceaſe, & to depart hence in marveilous feare & anguiſh. A iuſt puniſhment for chooſing for the foundation of their hope other props and ſtayes then the only ſatisfaction of Ieſus Chriſt.
9 Againe in as much as ſome condemned to corporal pennances, can exchange them into pecuniary, how ſhall we be aſſured that God, in liew of corporal puniſhments, will be cōtent with money.Penitent. Ro. Tit. 9. c. 29. The Romane penitentiall telleth vsus that A rich man may redeeme one faſting day for two ſhillings, but an extreame poore mā muſt giuegive at the leſt foure pence. Thus may the poore man when he hath paid his money faſt for more.
10 If in abſolution they pretende to looſen the ſinner, how doe they in looſing his bonds entangle him farther, and by pardoning him, condemne him to greater paines?
11 I would farther demand whether the ſatisfactions that they impoſe be good works or no. If they bee not good why do they enioine thē? If they bee good why doeth the Pope releaſe them, and by his Indulgences diſpenſe with them? Can we without horrour read that which Bellarmine hath writtē in his booke De poenitentia. Bellar. de Penit l. 4. c. 13. Indulg. faciunt vt pro iis poenis quae nobis per Indul condonantur non teneamur praecepto illo de faci endis dignis paenitentiae fructibus. Bellar. de paenit. l. 1. c. 4.That Indulgences do diſpenſe with obedience to this cōmandement in the third of Matthew. Bring forth fruits worthy repentāce: for ſith they will needes hauehave it ſo that this ſaying, Bring forth fruits worthy repentance, to ſignifie to chaſtiſe a mans owne ſelfe, and the Pope doth diſpenſe with this chaſtiſement, it plainly appeareth that the Pope diſpenſeth with Gods Commandements.
12 And here I beſeech you conſideratly to way howe farre ſuperſtition hath encroached vponupon the auctority of the Goſpel. Our enemies do make a ceremony and a ſacrament of Penance, which indeed is of it ſelfe a vertue. Being demaunded whether Penance were a ſacrament before the comming of Chriſt, they ſay no:Conſ. Trid. Seſſ. 4. c. 1. Even the prelates, aſſembled in the Councell of Trent doe acknowledge that the pennāce which Ieſus Chriſt before his paſſion and reſurrection and Iohn the Baptiſt preached, was no ſacramēt: for they wil hauehave it to be made a ſacramēt ſince the reſolution of Jeſus Chriſt, and that without any other proofe, then their owne authority: for they wil be beleeved vponupon their owne words. But wee hauehave one paſſage in the Revelation, written ſince the aſcention of Jeſus Chriſt that expoūdeth vntounto vsus the ſignification of Agere poenitentiam, to doe penance, or to repent. In the ſecond of the Revelation God complaining of the Epheſians, who were fallen from their firſt louelove, commandeth them to Repent and to do their firſt works, therby ſhewing that Repentance conſiſteth in amendment of life. At the leaſt thus much we hauehave gathered of their owne confeſſions, that the penance or repentance practiſed in the Church of Rome is not the ſtone that Jeſus Chriſt and S. Iohn Baptiſt did preach: for they indeed, when ſinners came to them, impoſed no ſatisfactory paines. Note likewiſe that the ſame which when Ieſus Chriſt preached it, was a vertue is nowe become a Ceremony; and from a changing of the ſoule is come to be an Exerciſe of the body: and now ſet down for the redemption of our ſoules, as before we heard in Bellarmine, that men are Redeemers of themſelues. Neither may we omit that this their ſacrament of penance ſerveth but for the ſins committed after Baptiſme: whereof it followeth that if an old Pagan ſhould convert to the faith he ſhould be received without penance or repentance.
13 There is yet more. For as it were Ridiculous to ſowe a piece of frieſe vponupon a ſatten garment, ſo is it a matter that can hardly agree to ioine our ſatisfactions, our faſts, our ſcourgings, a haire cloath, a corde, a friers coule, a roaſting of ſoules with the paſſion of the only ſon of God, to make vp the total of the redemptiō of our ſouls and of ſatisfaction vntounto God.
14 In this matter our adverſaries do ſtill retire to their withered and olde beaten principle: that is, that God after he hath pardoned the ſin requireth ſatisfaction to his iuſtice by the puniſhment of the ſinne. We hauehave already ſhewed that to forgiue a ſinne, and thē to exact ſatisfactorie puniſhment for the ſame are things incompatible. That God never required any ſuch ſatisfaction of the theefe, neither Ieſus Chriſt of the woman taken in adultery: neither S. Paule of the Inceſtuous perſon after he had forgiven him. That Ieſus Chriſt hath ſatisfied for all the paines due to our ſinnes. That the iuſtice of God accepteth of no payment but ſuch as ſhal be moſt exact and to the proofe of his righteouſnes. But there is no ſatisfaction ſufficient to vndergoe that examen, but only the ſatisfaction of the ſon of God by Ieremy called The eternall, our righteouſneſſe. And therefore that our travailes and afflictions are profitable to exerciſe, proue, amend, and humble vsus, but not to redeeme vsus, or to ſatisfie to Gods Iuſtice, which is already fullie ſatisfied by Ieſus Chriſt, and which requireth not two paymentes for one debt.
15 Yea which is more, themſelues do acknowledge that in baptiſme God forgiveth both the fault and the puniſhment and requireth not of the ſinner any ſatisfactory paine:Bellar. de paenit. l. 4. c. 10. It is not therfore repugnant to the iuſtice of God to forgiue without our ſatisfactions.
16 But in as much as this is one of the greateſt abuſes in popery That God by Baptiſme doth pardon both the fault & the puniſhment of ſinnes committed before Baptiſme: yet that wee muſt ſatisfie and pay the Iuſtice of God for the ſins committed after Baptiſme, It is neceſſary we ſhould a little cruſh out this impoſtume. 1.Conc. Trid. Seſſ. 24. c. 8. Firſt who authorized them in matter of remiſſion of ſins and redemptiō to invent new articles of faith with out warrant of the holy ſcriptures? If a heathē murderer or inceſtuous parſon ſhoulde hypocritically cauſe himſelfe to be baptized, ſhall this baptiſme blot out all his former ſinnes, or ſhal his hypocriſie prooue fruitfull before God?Tertul. de paenit. cap. 6. Tertullian indeed in his booke de Poenitentia ſaith that it cannot be: yet doth Spaine furniſh vsus of many examples thereof, where the Mahumetan Marannes do cauſe themſelues diſſemblingly to be baptized. 2. Againe let vsus repreſent to our ſelues a heathen man, a murderer, a ſacrilegious perſon, &c. One who ſinneth not of ignorance, or of feare, but of meere malice, and at the laſt in his old age repenteth, frameth himſelfe to Chriſtianity and receiveth baptiſme: which as our adverſaries do ſay is of ſuch vertue, that God doth ſimply and without ſatisfaction forgiue him all his ſins committed before his baptiſme: but for the ſins that he ſhall afterward commit, albeit ſmal and of in firmity yet God requireth that he beare the puniſhment as well here as in Purgatory. Doth it ſtande with the iuſtice of God ſimply and without ſatisfaction to pardon the greater ſinnes committed of malice at one time: and at another time to impoſe fiery torments for much leſſer offences committed ignorantly or of infirmitie? Moreover, when by baptiſme we hauehave put on Chriſt, as ſaith S. Paule. Galat. 3.27. hauehave wee put him on only for that time, or for all the daies of our life? Or is the benefite of Chriſts death of leſſe effect after baptiſme then in baptiſme? 4. Wherein I pray you conſiſteth the vertue of baptiſme but in this, that thereby wee are made partakers in the merits of the death of Ieſus Chriſt, being by baptiſme buried with him in his death? Alſo if in the holy ſupper,Rom. 6. and in the goſpell apprehēded by faith we be alſo partakers, why ſhould we not feel the like effects? 5. I would aske againe what the reaſon is that ſith in their Maſſes is applied (as they ſay) the benefit of Ieſus Chriſt, why their Maſſe ſhould bee of leſſe efficacy then baptiſme? or wherefore it cannot exempt a ſinner from ſatisfactory puniſhment? Alſo for what cauſe, they ſo highly extolling the excellency of their Maſſe, do in this point ſo clip her wings and truſſe her vp ſo ſhort? Yea and why they ſtand in neede of ſo many Maſſes to fetch one ſoule out of Purgatoty, cō ſidering that if their Maſſes doe apply to that ſoule the benefit of Ieſus Chriſt they cannot apply it otherwiſe then it is, namely hauing an infinit power and conſequently able to deliuer that ſoule at the firſt daſh. But the miſchiefe is that if this ſhould bee performed by one Maſſe only, then ſhould the profits of the Clergie bee mightily diminiſhed. Now albeit all theſe things be as cleere as the day, yet are we in ſmall hope that thoſe men can take any reliſh in them that are fed & maintained by the abaſement of the benefit of the death of Ieſus Chriſt. For the documents of Gods word can never pierce into the vnderſtanding vntill the true zeale of God be firſt entred into the heart. Avarice, Idleneſſe, and Incredulitie do harden the minds, exaſperate the ſtomacks, and as rude, barbarous, & vngratefull porters hinder the entry and from our mindes ſtop vp all the waies to the doctrine of the goſpell.The fruits of the Sacrament of pennance. Now if there be any thing that vpholdeth the tyranny, that foſtereth the vices, or that nouriſheth the idleneſſe of the Clergie, it is this newe ſacrament of pennance, which is as it were the Palladium of Babylon. Firſt by their auricular confeſſiō (a member of this ſacrament) they ſearch into the ſecrets of houſes, and make themſelues terrible to thoſe whoe after they hauehave revealed to them their filthines & faults cannot behold them without feare and ſhame. By this they purchaſe great liberty with Princes & Princeſſes, whoſe moſt ſecret affaires they doe by ſhrift diſcover. By this ſuch as make any proiects of Civill warres doe find the particular affections of the people and vnderſtand of whom and how many they may make account, hauing the Prieſts truſtie to them and feede for that purpoſe. By this doe the Prieſts make way to their covetous deſires: for hauing by ſhrift diſcovered ſuch as bee of a good temper, they can ſoone knowe where to find but eaſie reſiſtance. In this ſhrift they alſo ſport themſelues with ſtrange queſtions, for they never aske the ſinner whether hee louelove God withall his heart: whether he preferreth the glory of God before worldly goods: whether he loueth his neighbour as himſelfe: whether he truſteth in the promiſes of the Goſpell and hath a ſtedfaſt faith in Chriſt: whether he beſtoweth his time in the daily reading and meditating vponupon Gods word, which are the firſt points of pietie: but he asketh him whether he doth obſerue Lent: whether he had the company of his wife in the weeke before Eaſter called the great week: whether hee hath paid his duties to the Church: whether hee hath beene troubled with any fowle cogitations of licentious handlings, voluntary or not voluntary pollutions, &c. Looke vponupon their mirrour of confeſſions: the comment of Anthony Auguſtin Biſhop of Aragon vponupon the poenitentiall Canons of the Roman Poenitential: and namely Benedictus Summe of ſinnes, which is in every ſhop. Alſo the 19. book of Burchard Biſhop of Wormes, which entreateth of confeſſions, and then call mee a deceauer, a beaſt, the ſpirit of Satan, as the Frier doth, if you finde not all kinde of abominatiōs curiouſly ſet forthwith the vices againſt nature, the ſecrets of religious houſes, and the ſubtil ſleights of Nunnes exactly taught vnderunder the ſhaddow of Reprehenſion. Theſe matters will I leaue to ſuch as are paſt ſhāe: yet can I not forbeare but muſt of neceſſitie touch ſome of the moſt tollerable, that by them you may iudge of the reſt. The Roman Penitentiall demandeth of the ſinner in his ſhrift, Feciſti fornicationem cum equa, velaſina? If hee hauehave ſo done, the pennance is to faſt with bread and water fortie daies. In Burchard the Prieſt ſaith to the woman Fe…iſti quod quaedam Multeres facere ſolent? Proſternunt ſe in faciem & diſcoopertis natibus iubent vt ſuper nudas nates confiotatur panis, & eo decocto tradunt maritis ad comedendum; hoc ideo faciunt vt plus in amorem earum exardeſcantiſi feciſti duos annos per legitimas ferias poeniteas. Againe he asketh Feciſti quod Mulieres quaedam facere ſolent? Tollunt piſcem vivum & eum ponunt in &c. Againe, Feciſti quod quaedam Mulieres facere ſolent? vt cum filiolo tuo parcuùlo fornicationem faceres? Let the reader ſeeke the reſt if he liſt, but by my counſell he ſhall never goe about it: for if it be lawfull to ſpeak of that a man hath not ſeene, I thinke the diſcipline of Tiberius in his ſecrets of Capreae, the Sibariticall bookes and Aretins tables for the which hee was ſurnamed. Il Divino Aretino, are in regard of theſe, but modeſty and ſimplicity. But this miſchiefe is not ſo done: for after ſhrift they giuegive abſolution and do pardon after the manner of Iudges that pronounce ſentence of remiſſion: wheras they ought to pronounce pardon, as herehaughts of the grace of God, preaching to the penitent ſinner that God is recōciled vntounto him through the blood of Ieſus Chriſt: and as miniſters looſen the ſinner: not as Iudges, but as preachers of the grace of God, which is purchaſed for them through the death of Ieſus Chriſt: for it lieth not in mee to pardon offences committed againſt another: but the party againſt whome they be committed is to pardon them: much leſſe then can man that is vile & perverſe, pardon ſinnes committed againſt God, who is righteouſnes it ſelfe. If a ſinner doe earneſtly and hartely repent, God will forgiue him although the Prieſt will not: but if he doe not repent, God will not forgiue him, albeit the Pope himſelfe ſhould. Now doe I leaue it to your conſideration in what manner the Pope can giuegive pardons by his letters patents, ſealed in forme of Decrees, cōſidering that himſelfe knoweth not whether his pardons be acceptable with God and may ſtand the ſinner in any ſtead: neither is hee ſure that the ſinner hauehave true repentance, without the which there is no forgiueneſſe, ſaith God in Eſay cap. 43. for it is God only that can pardon ſinne, as ſaith St. Cyprian. Cyprian. ſer. de lapſis. Nemo ſe fallat: Nemo decipiat: ſolus Dominus miſerere poteſt. Veniam peccatis ſoius poteſtille larg… riqu… p…ecata noſtra portavit &c. nec remittere Indulgentia ſua poteſt quod in Dom…num delicto graviori commiſſū eſt.Let no man deceaue himſelfe, there is but one God only that can forgiue ſinne. And Tertullian in his booke of ſhamefaſtneſſe, cap. 21. ſaith, Who forgiveth ſinne but God only?
This abſolution thus givē, the prieſt impoſeth vponupon him ſatisfactory paines either corporal or pecuniary: herein lieth the tyranny: for by this meanes, albeit vnderunder other titles, they hauehave encroached a civil dominion over al people: yea even ſo far forth as to cut thē off from ſome ſorts of meates: to enioine them abſtinence from the duties of marriage: to condemne them to pilgrimages: to girt a cord vponupon their bare fleſh: to giuegive ſome portion of mony to ſome Church, or religious houſe. Thē having thus impoſed corporall paines, either vponupon favour or vponupon covetize, they convert the ſame into pecuniary: or peradventure they wil licence them to hire ſome other to perfourme their penance, or to be ſcourged for them: as at Rome in the paſſion weeke, which they call the great weeke, you may ſee whole troopes of hired perſons, who masked and diſguiſed with their faces hiddē do publikely mangle their backs with ſcourgings,See Apuleiꝰ in his eight book of the golden aſſe where hee painteth the Prieſts of Diana the Syrien ſcourging themſelus in the ſame manner. with a mercenary cruelty and ambitious penance. But wherfore is not all this performed in ſecret? Why ſtill vponupon one day? Is ſorrow and repentance ordered after the courſe of the ſunne? Or is penitent affliction become an ordinary ceremony? What example in all antiquity of ſo cruell a ieſt? And indeed they are people but of meane calling. If there be any of accōpt vndoubtedly they be frenchmen: for the Italians will never do it without great pay: and as men better adviſed, do mocke our ſimplicity. They may peradventure finde ſome lazy company who can be cōtent that his back ſhould feed his belly like a porter, but in other manner. Rhenanus a very learned man in his annotations vponupon Tertullian ad Martyres ſaith that this māner of ſcourging is taken from the Lacedemonians who cuſtomably vſed ſuch whippings.
Now as the Pope is the greateſt, ſo doth he ſmite the greateſt blowes: for by theſe meanes the hath encroached a dominion over Emperours, kings and Princes, whom either in perſon, or by their Embaſſadours he forceth to take the ſtripes and beatings in his own preſence.Baldus. l 5. De. 2. Mach. l. 1. Hiſt. of Florence. Polid. Virg. Mat. Paris. Io. Maior. l. 4 c. 3. Omitting all latter examples let vsus ſpeak of matters more ancient. Pope Alexander the third enioyned Henry the ſecond king of England in perſon to go into Paleſtine, and withal to giuegive to his ſubiects leaue to make their appeales to Rome. Pope Innocent the fourth impoſed vponupon Iohn king of the ſame land a yearly ſatisfactiō of a thouſand markes: and this tribute continued in force in England vntill the Reformation. Pope Alexander the thirde made the Emperour Fredericke Barbaroſsa to humble himſelfe at his feet: yea he ſet his foot vponupon his throat: nay more: They hauehave proceeded ſo far as to depriue kings and Emperours of their eſtates: which is a grievous ſatisfactiō, and never followed by any Indulgence. The more we read, the more abhomination. And it falleth out with vsus in theſe matters as with ſuch as begin to count the ſtars in the beginning of the evening: but after by the multitude that ſhoot forth are vtterly confounded. Alas! how hath Satan wonne ſo much from the Church of God? Had we ever greater cauſe with the Prophet Ieremie to wiſh that our eies were fountaines to bewaile theſe woūds of the church? ſo great abuſe? ſo heavy a yoke laid vponupon mens conſciences? O eternall ſon of God take in hand thine owne cauſe: deliver ſo many captived ſoules: and let the light of thy goſpel ſhine among vsus. But leaſt we ſhould ſtray too far, let vsus returne to our principal matter, & boldly enter the Biſhop of Romes quarters. We purpoſe to lay open his marchandize & vſurpations in matter of Indulgences where by he draweth the ſoules out of Purgatory. And as theſe people hauehave at the confines of Purgatory placed a field all diapred with flowers, as a dependance or withdrawing chamber thereof ſo ſhall the chapter enſuing be a dependance of the queſtion of Purgatory. For this fiery priſon was purpoſedly built, that the Pope might bee the Iaylor thereof: and from thence fetch foorth the ſoules by the hookes of his buls & Indulgences, which be of more charge to the living then profit to the dead. Purgatory is the matter wherof, and Indulgences the cauſe for which we do diſpute.