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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
earth_n	apostle_n	heaven_n	loose_v	2,492	5	10.3143	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A81095	Jesus, Maria, Joseph, or, The devout pilgrim of the ever blessed Virgin Mary, in His holy exercises, affections, and elevations. Upon the sacred mysteries of Jesus, Maria, Joseph. Published for the benefit of the pious rosarists, by A.C. and T.V. religious monks of the holy order of S. Bennet.	A. C. (Arthur Crowther), 1588-1666.; T. V. (Thomas Vincent), 1604-1681.	1657 (1657)	Wing C7410; ESTC R231710	215,690	742

bound in Heaven and whatsoever thou shalt loose on Earth shall be loosed in Heaven Whereupon St. Cyprian St. Ambrose and St. Augustin Three very sufficient Doctors to ground an opinion conclude That by this generall tearm Quodcunque whatsoever We are absolutely prohibited to put in any exception and expresly oblig'd to believe That whatsoever whether offence or punishment St. Peter and consequently his successors the Popes shall unbind upon Earth shall be unbound also in Heaven And this large power must of necesty belong to the Keys says the Councill of Lateran since they are expresly given to take away all obstacles which may hinder our entrance into Heaven As therefore there is a double hinderance the Fault and the Pain so the Keys must be capable to open both these dores to make them compleat and perfect From all which may be gathered this brief definition of an Indulgence That It is a gift a Relaxation an Acquittance of the temporall pain due to the Divin Justice for the sins already pardon'd by Confession And this Relaxation is twofold Generall when the Indulgence is Plenarie which quits us from all the pain due to our sins And Restrain'd when the Indulgence imports only some certain number of Day 's Quarantins and year 's of Pardon When therefore you find in the Popes concessions an Indulgence of so many days Quarantins or years you are to understand it of the days and years of this world and not of Purgatory As for example He that gains an Indulgence of an Hundred years satisfies the divin Justice as much as if for an hundred years space he had done severe Penance So likewise a Quarantin is as much as if he had Fasted a whol Lent according to the custom and so of the rest Where you must take notice That for every mortall sin the sacred Canons ordain seven years Penance so that for 14. or 15. Mortall crimes he who hath committed them should in rigour undergo an hundred years penance which is above the age and ability of human nature Whereby appears the great profit of Indulgences to solace our weakness and shorten our pains whch must surely otherwise be payd to the divin Justice either by severe Penance in this world on by more severe punishments in the next though not necessarily long since they may be intensively so rigorous that one day there may be in quantity and quality of punishments more than seven years Penance of this World But you may ask what means a plenary and a Quarantin or a plenary and Ten yearts granted together Rodriguez answers That it is to satisfie such pains as are due to veniall sins of which pains we are not acquitted by the plenary Others as Valentia and Corduba say better That they are added ad cautelam for more security That so if by reason of some defect we ga●n not the greater Indulgence we may at least obtain the lesser §. 12. Three necessar I Advertisements for the gaining of Indulgences BUT here the devout Rosarists are to take three Advices The first is That Indulgences are not indifferently obtain'd by all sorts of persons but by such only as have duly and diligently purified prepar'd and dispos'd their souls to receive them by precedent Penance Or have led their lives in such Innocencie since their last confession as that they continue in the state of Grace Or have made an Act of Contrition and detestation of their mortall sins with purpose of confessing them in fit time and avoyding them for the future The second is That they must obey such other particular commands as the Bulls of Indulgences import That is They must punctually perform the enjoyn'd Actions of Almes-deeds Fastings Prayers Processions visitations of Altars and all other the works of devotion and piety there expressed The third is That they must offer up their devotions for these generally recommended ends and intentions in all the concessions of Indulgences 1. For the increase of Gods honour and glory 2. For the exaltation of the Catholique Church 3. For the prosperity of the Sea Apostolique 4. For the peace of Christian Princes 5. For the Re-union of Schismatiques 6. For the Conversion of Heretiques 7. For the correction of sinners 8. For the Consolation of the afflicted both living and departed §. 13. Of the Indulgences conferr'd upon the Confraternity of the Rosary AND now let 's produce the promis'd Treasures of the Indulgences themselves In the discovery whereof First we shall mention none but such as are expresly avouch'd by approv'd and authenticall Authors and directly drawn out of the Popes Bulls and Indults For since Clement the fifth in the Councill of Vienna hath impos'd a formall precept in vertue of holy obedience and upon pain of incurring eternall damnation on all such as shall presume to promulgate any Indiscreet that is as the Gloss in Clem. Verb. Religiosi explicats not granted Indulgences we have carefully as behoves us endevoured to avoid the penalty by diligently and painfully examining each particular Concession here set down and deliver'd Secondly we shall purposely omit the multitude of less Indulgences which remit certain day's years and Quarantins of enjoyn'd penances and set down onely the plenary Indulgences which are abundantly numerous to satisfy the most covetous Christians devotion I. At their first Admittance UPon the day that any one is first receiv'd and inroll'd into the sacred Confraternity of the Rosary having confessed and communicated and recited a third part of the Rosary and pray'd for the peace and tranquillitie of the Church he gains a Plenary Indulgence and Remission of all his sins Pius quintus in his Bull Consueverunt Romani Pontifices 27. of Sept. 1559. II. At their own choice ANy member of the Rosary hath the liberty once in his life and at the Article of his death to make use of any Ghostly Father who is impowr'd to confer upon him a plenary Indulgence Innocentius octavus 15. Octob. 1484. III. At the hour of death IN the hour Agony and Article of Death 1. Being confessed and communicated a plenary Indulgence Pius Quintus Consueverunt 27. of Septemb. 1559. 2. Or saying with mouth or in heart Jesus Maria a Plenary 3. Or calling thrice either by mouth or in heart upon the holy Name of Jesus a Plenary Pius Quintus Greg. 13. Clemens 8. 4. Or having a blessed Candle of the Confraternity in their hand in honour of the Virgin Mary at the time of their departure a Plenary Adrianus 6 Illius qui Dominicum Cal. Aprilis 1523. who is cited and confirmed by Clement the 7th Ineffabilia 10. Cal. April 1529. To gain which Indulgence the third part of the Rosary must have been at least once recited in the Chappell of the Rosary or in some place where the Reciter thereof might have a view of the Rosary Altar as appears by the Collation of the words of the Popes grants and by the ends for which they grant this Priviledg to wit that the Rosarists

cause of the Cross and thou shalt easily quench the fires of all thy passions 6. It gives us hopes of our salvation For what may not he hope who beholds Christ dying on the Cross for his Redemption and who looks upon Christ more faithfully than he who frequently imprints his Cross upon his heart and forehead to which the Apostle alluding exhorts all Christians to remember at how dear a rate they are bought and to glorifie and carry God in their Bodyes 7. It inflames our souls in the divin love and charity For who can consider Christ expiring on the Cross for his sake and continue cold and tepid God commends his love towards us say's the Apostle In that while we were yet sinners Christ dyed for us 8. It a verts from us Gods indignation and revenge In which sense that saying of the Psalmist is understood by S. Gregory of Nice and by S. Hierom. Thou O Lord hast given a sign to them that fear thee that they may fly from before the Bow 9. It defends us from all our enemyes so the same Fathers explicate that other passage of the Psalmist shew some sign upon me for good that they who hate me may see it and be asham'd because thou O Lord hast holpen me and comforted me 10. It drives away the Devills Sign thy self says S. Cyril with the Cross in the forehead that the Devill perceiving the Kings character may be affrighted and fly from thee And again This sign says he is a comfort to Christians and a terrour to the Devills And the Martyr Ignatius The sign of the Cross is a Trophe against the power of the Prince of this world which hearing and beholding he fears and trembles Finally The sign of the Cross says S. Cyrill is the Seminary of all vertues and in it alone says S. Ambrose consists the prosperity of all Christians And if any shall question you O Christians says Tertullian whence this Ceremonie had its first rise and origin Answer them boldly Tradition hath taught it custom hath confirm'd it Faith hath practis'd it Since therefore this sign is of so great power and efficacie against the Devills so assured an Antidote against all sorts of dangers so undrayn a ●lea fountain of all desirable good and happiness as in these few words supported by the authority of such ancient and learned Fathers seems sufficiently declared Let us O devout Fellow-members of the sacred Rosary be carefull to arm our selves therewith upon all occasions at all times in all places and especially at the beginning and end of our Psalter remembring that we are spirituall Souldiers listed by Christ our Captain to fight under the banner of his blessed Cross against the World the Flesh and the Devill undoubtedly hoping by vertue thereof to overcom and vanquish them §. 2. Of the Apostles Creed which is The first part of the Rosary THe Apostolicall Symbol or Creed is so called for that it was made compil'd saith S. Clement by the twelve Apostles being yet together each one of them adding what was conceiv'd necessary to the end that when they were separated they might preach this Rule of Faith to all Nations which as S. Augustin largely declares is a Plain Short Compleat comprehension of our Faith that so its Plainness might correspond to the Hearers capacitie its Shortness to their memorie its Compleatness to the contained doctrin For that which in Greek is named Symbolum is called Collation in Latin because the Catholique doctrine is compendiously knit and collected together in this divin Symbol which signifies also Indicium a mark note or token whereby Orthodox Believers might be known and distinguished from all others Now some of the Reasons why this sacred Creed ought to be recited at the entrance upon our Rosary may be briefly these 1. Because order and Reason seem to require that after the solemn confession and Invocation of the Holy Trinity which is don as aforesaid by making the sign of the Cross We should in the next place make a profession of what we believe of the Trinity 2. Because Faith being the Foundation of Prayer as the Apostle expresly tells us He that comes to God must believe We do hereby most fitly at the begìnning of our Prayer renew excite and reduce our Faith from its habit to an act 3. Because the Church begins and ends the Canonicall Office with a Creed and the Rosary as hath been declared is an Imitation of the Davidicall Psalter and Church Psalmodie 4. Because the Fathers do most seriously recommend the frequent recitall of the Creed to all faithfull Christians Amongst whom S. Augustin some of whose many pithy expressions upon this point we shall only here produce to avoid unnecessary prolixity says thus Having learned your Creed recite it daily when you rise out of your bed when you compose your selv's to rest c. Let i● not seem irksome to repeat it Repetition is convenient to avoid oblivion Do not pretend that you said it yesterday that you said it this day that you have it fresh in your memory but express it again repeat it contemplate it let your Creed be your glass there consider your selv's and see whether you believe what you profess and rejoyce daily in your Faith Let your Faith be your richess and let your Creed be as it were the continuall cloathing of your interiour Do you not cloath your body when you rise out of your Bed So by reciting your Symboll you cloath your soul least forgetfulness should leave it naked c. An Exercise upon the Apostles Creed I Believe I Believe acknowledge and confess with heart and mouth all such Articles of Faith as the holy Church proposes to be believed because God who is the Truth it self hath revealed them In particular I believe all that is contain'd in the Apostles Creed whereof I here make my profession in the presence of God my Creator and all the Court of Heaven protesting and promising to live and dy in this Faith O Lord encrease my Faith I believe Lord help my unbelief I believe in God the Father Allmightie Creator of Heaven and Earth I Believe in the first Person of the sacred Trinitie the Eternall Father whom I acknowledg to be full of all possible and imaginable might and power and that he produc'd the Heaven the Earth and all Creatures both visible and invisible of nothing by his sole word and command and out of his own free-will and goodness O my Allmightie and Allmercifull Father you can as easily bring me back into the dark Abysmus of my first Nothing as you from thence powerfully drew me and gave me this present Being Behold I most humbly acknowledg the absolute and perpetuall dependancie which I have upon your divin Majesty I confess that of my self I am nothing have nothing can do nothing and that my whol Being breathing and motion proceeds from your bounty goodness and power And in Jesus Christ his only

FOr the spitefull Pharisees hearing the Apostles speaking all sorts of languages sought to undervalue the miracle by vilifying them as Drunkards but St Peter standing up in his own and his brethrens defence solidly refutes their malicious imputation to the great joy admiration and confirmation of all the Auditors and confusion of his enemies Hail Mary 7. At the sodain multiplication of the faithfull FOr St. Peters efficacious Oration was no sooner ended but three thousand Souls were presently converted to the Faith of Christ and forthwith baptizd in his name and five thousand more within few dayes after Hail Mary 8. At the fructification of Christs Passion FOr the blessed Virgin-Mother saw not only the present fruits of her Sons death and sufferings spread abroad in the Apostles and the new converted Christians but she also foresaw the future multitude of martyrs who should couragiously dy for his love besides the vast number of confessors virgins and religious Persons who should cheerfully take up their Crosses and faithfully follow him Hail Mary 9. At the great encrease of the divin honour and worship FOr Pagans Gentills Idolaters and people of all professions renouncing their ancient errors came flocking in amain to be instructed in the Faith of Christ and to follow the Evangelicall doctrin Hail Mary 10. At the accomplishment of the number of the Elect. FOr the blessed Virgin joyfully foresaw that all such souls as should depart this life in the true Faith of of her Son Jesus inform'd with charity were to be added to the number of the Saints and to be admitted to his heavenly Kingdom Hail Mary Glory be to the Father and to the Son c. These Prayers Angelical c. Affections Elevations Petitions O Glorious Creator How great is your Mercy how infinit your liberalitie How excessive your affection to undeserving and ungratefull Mankind After your only Son was so ill treated amongst us would you also send down the Holy Ghost unto us It plainly appears that we have a potent Advocate in Heaven Jesus Christ the just to plead our cause and a Powerfull Mother upon Earth Mary the Mother of Jesus to impetrate for us this extraordinary favour It is therefore the Mothers merit and the Sons Mercy and the Eternal Fathers liberalitie and the Holy Ghosts goodness that this holy Spirit descends from Heaven upon us A Spirit of life and love a Spirit of solace and sweetness a Spirit of grace and happiness a Spirit which comes in form of fiery tongues to clear our understandings with his light to inflame our wills with his heat and to govern our tongues and affections with his gracious direction A light which dazels not a fire which consumes not a tongue which threatens not accuses not condemns not O sacred and divin Spirit you are the Father of the afflicted the Distributer of graces the enlightner of hearts the comforter of Souls and alas how opposite are my actions to your properties perfections inspirations You descend to instill into me the spirit of sweetness meekness patience and I converse with such as are under my charge and with others who are perchance far better before you than my self with a spirit of choller and peevishness with a spirit of rigour and harshness with a spirit of revenge and bitterness Ah uncharitable wretch that I am shall I contristate my neighbour instead of comforting him shall I exact from others instead of conferring benefits upon them shall I under-value my brethrens actions censure their intentions obscure their reputations instead of putting a charitable construction upon all things whatsoever Change this my crooked and crabbed disposition O powerfull Spirit th● plentifull bestower of all perfect gifts by the efficacy of your sacred influence upon my soul purge me I beseech you from my present imperfections pardon me for my past impieties and prevent me from future fallings by implanting your spirit of true peace and charity in my interiour which may keep my heart evermore burning in the love of you and my neighbour till I come to be totally absorpt in you together with the coequall Son and Father in your blessed Eternitie Amen The fourth glorious Mysterie she dy's THe assumption of the blessed Virgin up to Heaven Allegorically understood by Maryes chosing the best part Luke 10. The Virgins sacred Corps too rich a prize For Earth is born by Angels 'bove the Skyes Our Father c. The glorious Virgin-Mothers heart was replenish'd with exceeding great joy 1. At the news of the near approaching dissolution of her soul and body FOr as the holy Doctors deliver unto us after the dispersion of the Apostles into the Worlds severall quarters to preach the Gospell the blessed Virgin retir'd her felf into a privat dwelling near adjoyning to Mount Sion that she might pass the remaining day 's of her Pilgrimage upon earth in the devout contemplation of her divin Sons actions and the frequent visitation of the holy places of his Baptism Fasting Passion Buriall Resurrection Ascention when behold at the time appointed by the eternall providence a heavenly Messenger probably the Arch-Angell Gabriel reverently saluting her in her Sons name informs her of her near approaching departure out of this life Hail Mary 2. At the securitie of he● Glorious and speedy Resurrection FOr as Albertus and all the Doctors agree she could not possibly doubt of her present and immediate Translation to Eternall happiness Hail Mary 3. At her dying without any dread terrour or trouble FOr how could She fear death who was so fervent in Charity as that she desired nothing more than to be dissolved and to be with Christ How could She be terrifi'd at Deaths approach who was absolutely free from all sin and impiety Or how could She be troubled at the apprehension of Gods severe Judgments who was secure of her salvation 4. At the presence of the Apostles at her departure FOr it is a generally receiv'd Tradition of the Fathers That all the Apostles were by divin instinct sodainly gather'd together from the worlds severall climats to honour her with their personall presence at this time of her earthly dissolution Hail Mary 5. At the sweet separation of her Soul a●… Body FOr say's S. Hierom as She was free from the corruption of the flesh so she was exempt from the calamities of Death And S. John Damascen The pain 's which she suffer'd not in childing and dying She payd at the time of Christs Passion Hail Mary 6. At the Ioyfull Re-union of her Soul and Body in her Resuscitation and Assumption into Heaven FOr according to S. Augustin There was no reason corruption should seize on her after death whose integrity was preserv'd in her life c. but 't was fit she should be always living who was the Parent of all life and that she should be always with him who for nine months space was with her in her womb c. Hail Mary 7. At Christ's meeting her accompanyed with the Heavenly

mortall infirm and miserable life upon ●arth and depressing this humanity thus united to the Word in the state and mysterie of your mortall wayfaring unregarded and suffering life for this Humanity being in this sort elevated into the Throne and estate of a divin Person should not have been in any other condition than of Glory and Splendour Of Splendour I say befitting the Divinity to which it is inseparably united And yet O Love O Bounty you depress it for me even to an estate and form of an humble life and serving your own creatures and at last even to the opprobrious cruell and servill punishment of the Cross 13. An Oblation of our selv's to Jesus in honour of this his double estate of being a servant THerfore in honour of this double estate and form of servant unto which you have been pleas'd to reduce your Supream Greatness I offer and present my self unto you O Jesu I render my self for ever a Slave to you and to your Adorable Humanity I render my self Slave to your Love Slave to your Greatness and Slave to your depressions I embrace this condition and make it universally and totally subjecting all whatsoever is in me For my will is that all that which I am my will is that my life of nature and of grace and all my actions be yours and your sacred Humanities as things belonging to it in a new manner by this qualitie and condition of servitude towards it which I now here offer And I require that my life my estate and my Soul carry a Particular badge of this my belonging dependency and servitude to you and to your Humanity thus Deifi'd and thus depressed both together 14. The Continuance of this Oblation of Servitude AND could I but come to the knowledge of any estate and reference of my self towards you more dependent of you and any relation more humble and more strict than this of bondage and servitude I would forthwith embrace it therby to refer my self to you as a thing due both to the greatness of the estate to which your Humanity is elevated by the Hypostaticall union as also the excess of its love and of that voluntarie depression whereunto it humbled and annihilated it self for my salvation and for my glorie 15. A confirmation of this our Oblation of Servitude BUT alas what shall I do your greatnesses are permanent our duties of Fealtie are perpetuall and I come late to these lights and yet they also are unsteady and our minds do easily permit themselv's to be diverted from things so great so worthy and so just But I will confirm my self in these verities and in these Intentions I will repair the time past I will render my self yours even for all that time in which I might have known you and might have serv'd you I will bequeath unto you for ever all that I am and all that I can I will that all that which is in me reflect towards you and serve you only and perfectly I will have no other conduct motion or sense but by you and for you And I will that in vertu of this present cogitation intention and oblation each moment of my life and each action of the same appertain to you O Jesu and to your sacred Humanity as if I made a particular tender of them all unto you 16. An ardent desire of an inseparable union with Christ O Only Son of God! The Tye wherby you have fastn'd your self to us is indissoluble nor was Death which you suffred nor Hell which you entred nor Mens sins which you carryed able to break it I would also make with you an indissoluble knot O Jesu my Lord You can grant me this favour And that on my part I may dispose my self thereto I Adore you in the unity you have with the Father Unity which renders you inseparable from him I adore you in the Union which you have with us Union so strong that nothing can dissolve it Union so inward that it cannot be more intrinsecall and immediate since that it penetrates even to the bottom of human Being In the honour and in the efficacy of this union I offer up to you this my desire of being united to you for evermore And I make irrevocable as much as possibly I may this my Oblation Donation and servitude to you and to your humanity as being holy and sacred by reason of your Divinity it self which is substantially and personally resident therein 17. The Humanity of Jesus is the Temple of the Divinity O Holy Humanity you are the Temple of the Divinity and even so he calls you who chose you for himself and united you to himself and who hath the words of life for he said to the Jews Dissolve this Temple and I will in three days build it up again And those gross and materiall minds apply'd this discours to their Temple and to their stones But O Jesu according to your own Apostle you spake of another Temple of the Temple of your body A Temple principall singular and particular of the Divinity which was pleas'd to choose this Body this Humanity to triumph in it and by it and render it self visible in its greatnesses in the midd'st of the Earth 18. What great things are wrought in this Humanety THE Divinity therfore reposeth in you O sacred Humanity as in its Temple Temple living and animated Temple consecrated by the unction of the Divinity it self which is present subsistent and living in you to take up there its repose to be there acknowledg'd and ador'd and there to operate divin and adorable actions And it reposeth in this Humanity more holily more divinly and more admirably than even in the order and state of glory And it cooperats there things more high and more great than it doth in Heaven For we see that in it God is Man and Man is God God is born and dying God is living and suffering and Man-God is satisfying in the tearms of Justice to the Divin Justice A thing far surpassing all present and possible condition of Grace and Glory 19. This Humanity is holy by the Divinity it self which is a substantiall sanctity flowing from him into himself and thence into us I Also Reverence and Adore you O sacred Humanity as the most holy thing after God which God himself finds amongst the Treasures of his Wisdom and amongst the unexhaustible depths of his absolute power For notwithstanding that you resemble us in nature you are not like to us in Grace because the Grace and Sanctity which is proper to you is not such as is proper to Angells and men which though it were infinitly multiply'd could never arrive to the shadow of your sanctity but would be still infinitly distant But you are holy with a holiness incomparably higher with a holiness proper to your self with a holiness which is adorable with a holiness issuing from the divin Essence and Person as from its act and from its proper

of certain spirituall exercises tending to the common end of our Creation the fervour and good examples of his faithfull Associats warm his Tepidity excite his Piety and add the continuall fewell of courage and constancy to his holy Resolutions according to that saying of the Wiseman Si unus ceciderit fulcietur ab altero c. where many are united together if one falls he may be rais'd up by his fellow and if one be assaulted two may be able to repulse the adversary For Funiculus triplex difficile rumpitur A triple cord says he is not easily broken And one man alone is as a small single slender threed feeble frail and easily pash'd in peeces but being twisted and ty'd to many others by the strong bands of a spirituall friendship he becoms formidable to all his Infernall Enemyes And this by reason of the mutuall succour of their multipli'd prayers and merits according to that pithy expression of Saint Ambrose Dum singuli orant pro omnibus sequitur ut omnes orent pro singulis When as every single person pray's for all it follows that all pray for every single person Now though generally in all confraternities there is a Communication of prayers merits and spirituall goods yet not in all alike And this is the particular point wherein this Arch-Confraternity of the Rosary seems to excell all others In which according to their severall Institutes Approbations Intentions this participation of Prayers and Communitie of Merits is confin'd to some certain place where they are receiv'd and to that congregation whereof they are children and members Whereas the Brethren and Sisters of this Arch-confraternitie being any where receiv'd are every where priviledg'd and who so is inroll'd in this Book of our Blessed Lady of Power is forthwith made a happy partaker of all their spirituall perfections who are registred in Rome in Paris in any place of the whole universe The learned Doctor Navar gives the reason hereof Because says he this Communication is express'd and declar'd in the Statuts Erections and Confirmations of this Confraternity without which particular expression they could not enjoy that speciall priviledg For confraternities are certain associations of severall people together In societatem autem non veniunt nisi bona expressa say the Jurists In Societies there is no farther communication of any goods amongst the associated persons than only of such as are express'd in the contract of association Therefore proceeds this famous Canonist Hanc communicationem universalem ipse tanto magis suspicio quanto minus memini logere per aliarum Confratriarum Statuta esse similem factam I set a higher price upon this Confraternity by reason of this universall Communication for that I remember not to have read the like in the constitutions of any other Confraternity Besides this Priviledge which gives the Confraternity of the Rosary a precedency before all its collateralls and which is thus briefly here insisted upon not to obscure their lustre but to blazon its own splendor there is yet another in which it also much more surpasses all other confraternities whatsoever Which is The vast Treasure of Indulgences conferr'd upon it by the prime Pastors of the Church there having been no Pope since Sixtus quartus who hath not liberally layd open the Churches Store-house to enrich the sacred Rosary and added new benefits to his predecessors bounty as will apear by the sequall of this discourse §. 11. Of Indulgences in generall BEfore we give in the large Catalogue of Indulgences it may be very convenient to declare the nature reason and ground of all Indulgences with as much brevity and plainess as is possible for their information whose capacities cannot reach the intelligence of School-Divinity It is therefore an assured Tenet amongst all Orthodox Authors as is elsewhere largly declared in our Oration of Indulgences and may be abundantly prov'd by many express'd passages of Holy Writ That when our Mercifull Creator pardons the fault of a converted sinner he doth not always remit the punishment which he hath thereby deserved Adam and Eve the first sinners and the first Penitents were surely pardon'd and yet severely punish'd for neither was he restored to the priviledg of Immortality nor she exempted from the pangs of childing God pardon'd his Idolatrous people by the interecession of Moyses but bids them expect to be punish'd in the day of his revenge Nathan declar'd King David absolv'd from his Adultery and yet God visited him for the chastisement of the same crime with many rigorous adversities Our Originall Sin is remitted in Baptism and yet our understandings remain still punish'd with ignorance our wills with malice and all the faculties of our bodyes and souls with sensualitie and Rebellion against our Reason From which and other infinit examples we must needs infer That when the fault is pardon'd the punishment is not always relaxed and consequently That after our Reconciliation to the Divin Mercy by our due Contrition Confession and Conversion we are still liable to make satisfaction to the Divin Justice This then being suppos'd as most certain First That whosoever offends God mortally on the one side committs a fault and on the other side contracts an Obligation to satisfie for it which are called culpa and poena Secondly That the Fault may be pardon'd by Confession and the penaltie by Penance and satisfaction either in this World or in the next Thirdly That few in this world either do or can fulfill that penance which their sins deserve Hence it is That every sinner stands in need of some forraign assistance to warrant him from the flames of Purgatory in which he must pay Usque ad ultimum quadrantem Even to the last farthing who hath not payd it in this world And this Assistance must necessarily be deriv'd unto us from the superabundant merits of our Blessed Redeemer whose precious Blood Death and Passion is the prime source of all Christians merit and satisfaction Now say our learned Divins The same blood of our Saviour which hath merited for us a Remission of our crimes and a Reconciliation to Gods favour is also applyed to us for the relaxation of our deserv'd punishments By four manners of means First By means of the Sacraments Secondly By means of some Heroique Act of Charitie such as is Martyrdom c. Thirdly By means of satisfactory works done in the state of Grace such as are Almesdeeds Fasting and Prayer Fourthly by the means of Indulgences The First three are the Ordinary means whereby our Redeemers Satisfactions are apply'd unto us The last of Indulgences is the extraordinary means whereby they are also apply'd unto us either by our Saviour himself immediatly or by him instrumentally who is intrusted with this power by our Saviours own concession express'd in these words Tibi dabo claves Regni Coelorum c. I will give to thee O Peter the Keys of my heavenly Kingdom Whatsoever thou shalt bind upon Earth shall be